1 Samuel 11:15
Konteks11:15 So all the people went to Gilgal, where 1 they established Saul as king in the Lord’s presence. They offered up peace offerings there in the Lord’s presence. Saul and all the Israelites were very happy.
1 Samuel 11:2
Konteks11:2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”
Kisah Para Rasul 11:14
Konteks11:14 who will speak a message 2 to you by which you and your entire household will be saved.’
Kisah Para Rasul 11:20
Konteks11:20 But there were some men from Cyprus 3 and Cyrene 4 among them who came 5 to Antioch 6 and began to speak to the Greeks 7 too, proclaiming the good news of the Lord Jesus.
Kisah Para Rasul 11:1
Konteks11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 8 the word of God. 9
Kisah Para Rasul 12:1
Konteks12:1 About that time King Herod 10 laid hands on 11 some from the church to harm them. 12
Mazmur 97:1
Konteks97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
Zakharia 9:9
Konteks9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 14 and victorious, 15
humble and riding on a donkey 16 –
on a young donkey, the foal of a female donkey.
Lukas 19:37
Konteks19:37 As he approached the road leading down from 17 the Mount of Olives, 18 the whole crowd of his 19 disciples began to rejoice 20 and praise 21 God with a loud voice for all the mighty works 22 they had seen: 23
Wahyu 11:15-18
Konteks11:15 Then 24 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 25
and he will reign for ever and ever.”
11:16 Then 26 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 27 and worshiped God 11:17 with these words: 28
“We give you thanks, Lord God, the All-Powerful, 29
the one who is and who was,
because you have taken your great power
and begun to reign. 30
11:18 The 31 nations 32 were enraged,
but 33 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 34
the prophets, their reward,
as well as to the saints
and to those who revere 35 your name, both small and great,
and the time has come 36 to destroy those who destroy 37 the earth.”
[11:15] 1 tn Heb “and there in Gilgal.”
[11:14] 2 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:20] 3 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:20] 4 sn Cyrene was a city on the northern African coast west of Egypt.
[11:20] 5 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[11:20] 6 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:20] 7 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
[11:1] 8 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 9 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[12:1] 10 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 11 tn Or “King Herod had some from the church arrested.”
[12:1] 12 tn Or “to cause them injury.”
[97:1] 13 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
[9:9] 14 tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
[9:9] 15 tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).
[9:9] 16 sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
[19:37] 17 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 18 sn See the note on the name Mount of Olives in v. 29.
[19:37] 19 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 20 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 21 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 22 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 23 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[11:15] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 25 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 27 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 29 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 30 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 32 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 33 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 34 tn See the note on the word “servants” in 1:1.
[11:18] 36 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 37 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
