Lukas 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ¹ 

As Jesus was on his way, the crowds pressed ²  around him.

Kejadian 22:2

22:2 God ³  said, “Take your son – your only son, whom you love, Isaac ⁴  – and go to the land of Moriah! ⁵  Offer him up there as a burnt offering ⁶  on one of the mountains which I will indicate to ⁷  you.”

Kejadian 22:12

22:12 “Do not harm the boy!” ⁸  the angel said. ⁹  “Do not do anything to him, for now I know ¹⁰  that you fear ¹¹  God because you did not withhold your son, your only son, from me.”

Kejadian 22:2

22:2 God ¹²  said, “Take your son – your only son, whom you love, Isaac ¹³  – and go to the land of Moriah! ¹⁴  Offer him up there as a burnt offering ¹⁵  on one of the mountains which I will indicate to ¹⁶  you.”

1 Samuel 14:7

14:7 His armor bearer said to him, “Do everything that is on your mind. ¹⁷  Do as you’re inclined. I’m with you all the way!” ¹⁸ 

1 Samuel 14:1

14:1 Then one day Jonathan son of Saul said to his armor bearer, ¹⁹  “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

Kisah Para Rasul 17:9

17:9 After ²⁰  the city officials ²¹  had received bail ²²  from Jason and the others, they released them.

Kisah Para Rasul 17:12

17:12 Therefore many of them believed, along with quite a few ²³  prominent ²⁴  Greek women and men.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ²⁵  and Stoic ²⁶  philosophers were conversing ²⁷  with him, and some were asking, ²⁸  “What does this foolish babbler ²⁹  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ³⁰  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ³¹ 

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ³²  I even found an altar with this inscription: ³³  ‘To an unknown god.’ Therefore what you worship without knowing it, ³⁴  this I proclaim to you.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ³⁵  as he customarily did, and on three Sabbath days he addressed ³⁶  them from the scriptures,

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ³⁷  to all who live in Jerusalem that a notable miraculous sign ³⁸  has come about through them, ³⁹  and we cannot deny it.

Kisah Para Rasul 4:20

4:20 for it is impossible ⁴⁰  for us not to speak about what we have seen and heard.”

Zakharia 12:10

12:10 “I will pour out on the kingship ⁴¹  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ⁴²  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ⁴³ 

[8:42]  ¹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ² sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[22:2]  ³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ⁴ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁵ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁶ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁷ tn Heb “which I will say to.”

[22:12]  ⁸ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁹ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ¹⁰ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ¹¹ sn In this context fear refers by metonymy to obedience that grows from faith.

[22:2]  ¹² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ¹³ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ¹⁴ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ¹⁵ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ¹⁶ tn Heb “which I will say to.”

[14:7]  ¹⁷ tn Heb “in your heart.”

[14:7]  ¹⁸ tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.

[14:1]  ¹⁹ tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

[17:9]  ²⁰ tn Grk “And after.” 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.

[17:9]  ²¹ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ²² tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:12]  ²³ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ²⁴ tn Or “respected.”

[17:18]  ²⁵ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²⁶ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²⁷ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²⁸ tn Grk “saying.”

[17:18]  ²⁹ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ³⁰ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ³¹ sn This is a parenthetical note by the author.

[17:23]  ³² tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ³³ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ³⁴ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:2]  ³⁵ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[4:16]  ³⁷ tn Or “evident.”

[4:16]  ³⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ³⁹ tn Or “has been done by them.”

[4:20]  ⁴⁰ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[12:10]  ⁴¹ tn Or “dynasty”; Heb “house.”

[12:10]  ⁴² tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ⁴³ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).