Mazmur 123:1

Psalm 123 ¹ 

A song of ascents. ² 

123:1 I look up ³  toward you,

the one enthroned ⁴  in heaven.

Mazmur 123:1

Psalm 123 ⁵ 

A song of ascents. ⁶ 

123:1 I look up ⁷  toward you,

the one enthroned ⁸  in heaven.

Kisah Para Rasul 8:27

8:27 So ⁹  he got up ¹⁰  and went. There ¹¹  he met ¹²  an Ethiopian eunuch, ¹³  a court official of Candace, ¹⁴  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁵  had come to Jerusalem to worship, ¹⁶ 

Kisah Para Rasul 8:30

8:30 So Philip ran up ¹⁷  to it ¹⁸  and heard the man ¹⁹  reading Isaiah the prophet. He ²⁰  asked him, ²¹  “Do you understand what you’re reading?”

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ²²  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ²³ 

in order to cheer up the humiliated

and to encourage the discouraged. ²⁴ 

Yesaya 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Lukas 11:2

11:2 So he said to them, “When you pray, ²⁵  say:

Father, ²⁶  may your name be honored; ²⁷ 

may your kingdom come. ²⁸ 

Lukas 11:1

Instructions on Prayer

11:1 Now ²⁹  Jesus ³⁰  was praying in a certain place. When ³¹  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³²  taught ³³  his disciples.”

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[123:1]  ¹ sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.

[123:1]  ² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[123:1]  ³ tn Heb “I lift my eyes.”

[123:1]  ⁴ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).

[123:1]  ⁵ sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.

[123:1]  ⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[123:1]  ⁷ tn Heb “I lift my eyes.”

[123:1]  ⁸ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).

[8:27]  ⁹ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ¹⁰ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ¹¹ tn Grk “And there.” 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.

[8:27]  ¹² tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹³ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹⁴ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ¹⁵ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹⁶ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:30]  ¹⁷ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ¹⁸ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ¹⁹ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ²⁰ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ²¹ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[57:15]  ²² tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ²³ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ²⁴ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[11:2]  ²⁵ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ²⁶ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ²⁷ tn Grk “hallowed be your name.”

[11:2]  ²⁸ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[11:1]  ²⁹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ³² sn John refers to John the Baptist.

[11:1]  ³³ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.