Kejadian 5:22

5:22 After he became the father of Methuselah, Enoch walked with God ¹  for 300 years, ²  and he had other ³  sons and daughters.

Kejadian 5:24

5:24 Enoch walked with God, and then he disappeared ⁴  because God took ⁵  him away.

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ⁶ 

Noah was a godly man; he was blameless ⁷ 

among his contemporaries. ⁸  He ⁹  walked with ¹⁰  God.

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹¹ 

all my life long to this day,

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹²  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kisah Para Rasul 2:4

2:4 All ¹³  of them were filled with the Holy Spirit, and they began to speak in other languages ¹⁴  as the Spirit enabled them. ¹⁵ 

Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹⁶  but what I do have I give you. In the name ¹⁷  of Jesus Christ ¹⁸  the Nazarene, stand up and ¹⁹  walk!”

Kisah Para Rasul 8:25

8:25 So after Peter and John ²⁰  had solemnly testified ²¹  and spoken the word of the Lord, ²²  they started back to Jerusalem, proclaiming ²³  the good news to many Samaritan villages ²⁴  as they went. ²⁵ 

Kisah Para Rasul 8:2

8:2 Some ²⁶  devout men buried Stephen and made loud lamentation ²⁷  over him. ²⁸ 

Kisah Para Rasul 20:3

20:3 where he stayed ²⁹  for three months. Because the Jews had made ³⁰  a plot ³¹  against him as he was intending ³²  to sail ³³  for Syria, he decided ³⁴  to return through Macedonia. ³⁵ 

Mazmur 116:9

116:9 I will serve ³⁶  the Lord

in the land ³⁷  of the living.

Yesaya 38:3

38:3 “Please, Lord. Remember how I have served you ³⁸  faithfully and with wholehearted devotion, ³⁹  and how I have carried out your will.” ⁴⁰  Then Hezekiah wept bitterly. ⁴¹ 

Mikha 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ⁴² 

He wants you to ⁴³  promote ⁴⁴  justice, to be faithful, ⁴⁵ 

and to live obediently before ⁴⁶  your God.

Lukas 1:6

1:6 They ⁴⁷  were both righteous in the sight of God, following ⁴⁸  all the commandments and ordinances of the Lord blamelessly. ⁴⁹ 

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁵⁰  at the council ⁵¹  and said, “Brothers, I have lived my life with a clear conscience ⁵²  before God to this day.”

Kisah Para Rasul 24:16

24:16 This is the reason ⁵³  I do my best to always ⁵⁴  have a clear ⁵⁵  conscience toward God and toward people. ⁵⁶ 

Ibrani 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

[5:22]  ¹ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ² tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ⁴ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ⁵ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[6:9]  ⁶ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ⁷ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ⁸ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ⁹ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ¹⁰ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[48:15]  ¹¹ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:1]  ¹² tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[2:4]  ¹³ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ¹⁴ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ¹⁵ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[3:6]  ¹⁶ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ¹⁷ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁹ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[8:25]  ²⁰ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ²¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ²² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ²³ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ²⁴ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ²⁵ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:2]  ²⁶ tn “Some” is not in the Greek text, but is implied.

[8:2]  ²⁷ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ²⁸ tn Or “mourned greatly for him.”

[20:3]  ²⁹ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ³⁰ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ³¹ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ³² tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ³³ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ³⁴ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ³⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[116:9]  ³⁶ tn Heb “walk before” (see Ps 56:13). On the meaning of the Hebrew idiom, see the notes at 2 Kgs 20:3/Isa 38:3.

[116:9]  ³⁷ tn Heb “lands, regions.”

[38:3]  ³⁸ tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.

[38:3]  ³⁹ tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”

[38:3]  ⁴⁰ tn Heb “and that which is good in your eyes I have done.”

[38:3]  ⁴¹ tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”

[6:8]  ⁴² sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ⁴³ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ⁴⁴ tn Heb “to do,” in the sense of “promote.”

[6:8]  ⁴⁵ tn Heb “to love faithfulness.”

[6:8]  ⁴⁶ tn Heb “to walk humbly [or perhaps, “carefully”] with.”

[1:6]  ⁴⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ⁴⁸ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ⁴⁹ tn The predicate adjective has the effect of an adverb here (BDF §243).

[23:1]  ⁵⁰ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁵¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁵² tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[24:16]  ⁵³ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁵⁴ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁵⁵ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁵⁶ tn Grk “men,” but this is a generic use (Paul does not have only males in view).