1 Samuel 16:7
Konteks16:7 But the Lord said to Samuel, “Don’t be impressed by 1 his appearance or his height, for I have rejected him. God does not view things the way men do. 2 People look on the outward appearance, 3 but the Lord looks at the heart.”
1 Samuel 16:1
Konteks16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. 4 Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, 5 for I have selected a king for myself from among his sons.” 6
Kisah Para Rasul 3:11-13
Konteks3:11 While the man 7 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 8 called Solomon’s Portico. 9 3:12 When Peter saw this, he declared to the people, “Men of Israel, 10 why are you amazed at this? Why 11 do you stare at us as if we had made this man 12 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 13 the God of our forefathers, 14 has glorified 15 his servant 16 Jesus, whom you handed over and rejected 17 in the presence of Pilate after he had decided 18 to release him.
Kisah Para Rasul 8:18
Konteks8:18 Now Simon, when he saw that the Spirit 19 was given through the laying on of the apostles’ hands, offered them money,
Kisah Para Rasul 8:1
Konteks8:1 And Saul agreed completely with killing 20 him.
Now on that day a great 21 persecution began 22 against the church in Jerusalem, 23 and all 24 except the apostles were forced to scatter throughout the regions 25 of Judea and Samaria.
Kisah Para Rasul 28:2
Konteks28:2 The local inhabitants 26 showed us extraordinary 27 kindness, for they built a fire and welcomed us all because it had started to rain 28 and was cold.
Kisah Para Rasul 1:17-18
Konteks1:17 for he was counted as one of us and received a share in this ministry.” 29 1:18 (Now this man Judas 30 acquired a field with the reward of his unjust deed, 31 and falling headfirst 32 he burst open in the middle and all his intestines 33 gushed out.
Amsal 23:7
Konteks23:7 for he is 34 like someone calculating the cost 35 in his mind. 36
“Eat and drink,” he says to you,
but his heart is not with you;
Kisah Para Rasul 5:4
Konteks5:4 Before it was sold, 37 did it not 38 belong to you? And when it was sold, was the money 39 not at your disposal? How have you thought up this deed in your heart? 40 You have not lied to people 41 but to God!”
Ibrani 4:12
Konteks4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.
[16:7] 1 tn Heb “don’t look toward.”
[16:7] 2 tn Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.
[16:7] 3 tn Heb “to the eyes.”
[16:1] 4 tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”
[16:1] 5 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[16:1] 6 tn Heb “for I have seen among his sons for me a king.”
[3:11] 7 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 8 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 9 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[3:12] 10 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 12 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 13 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 14 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 15 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 16 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 17 tn Or “denied,” “disowned.”
[3:13] 18 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[8:18] 19 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
[8:1] 20 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 22 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 24 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
[28:2] 26 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
[28:2] 27 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
[28:2] 28 tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”
[1:17] 29 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
[1:18] 30 tn The referent of “this man” (Judas) was specified in the translation for clarity.
[1:18] 31 tn Traditionally, “with the reward of his wickedness.”
[1:18] 32 tn Traditionally, “falling headlong.”
[1:18] 33 tn Or “all his bowels.”
[23:7] 34 tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” The Hebrew verb “to calculate” (שָׁעַר, sha’ar) with a change of vocalization and of sibilant would yield “hair” (שֵׂעָר, se’ar) – “like a hair in the throat [נֶפֶשׁ, nefesh], so is he.” This would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb “to calculate” in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.
[23:7] 35 tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
[5:4] 37 tn Grk “Remaining to you.”
[5:4] 38 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
[5:4] 39 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
[5:4] 40 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
[5:4] 41 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.