1 Tawarikh 22:5

22:5 David said, “My son Solomon is just an inexperienced young man, ¹  and the temple to be built for the Lord must be especially magnificent so it will become famous and be considered splendid by all the nations. ²  Therefore I will make preparations for its construction.” So David made extensive preparations before he died.

1 Tawarikh 22:1

22:1 David then said, “This is the place where the temple of the Lord God will be, along with the altar for burnt sacrifices for Israel.”

Kisah Para Rasul 3:7

3:7 Then ³  Peter ⁴  took hold ⁵  of him by the right hand and raised him up, and at once the man’s ⁶  feet and ankles were made strong. ⁷ 

Kisah Para Rasul 3:2

3:2 And a man lame ⁸  from birth ⁹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁰  so he could beg for money ¹¹  from those going into the temple courts. ¹² 

Kisah Para Rasul 13:7

13:7 who was with the proconsul ¹³  Sergius Paulus, an intelligent man. The proconsul ¹⁴  summoned ¹⁵  Barnabas and Saul and wanted to hear ¹⁶  the word of God.

Amsal 4:3

4:3 When I was a son to my father, ¹⁷ 

a tender only child ¹⁸  before my mother,

Yeremia 1:6-7

1:6 I answered, “Oh, Lord God, ¹⁹  I really ²⁰  do not know how to speak well enough for that, ²¹  for I am too young.” ²²  1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go ²³  to whomever I send you and say whatever I tell you.

[22:5]  ¹ tn Heb “a young man and tender.”

[22:5]  ² tn Heb “and the house to build to make exceedingly great for a name and for splendor for all the lands.”

[3:7]  ³ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁵ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ⁶ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁷ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:2]  ⁸ tn Or “crippled.”

[3:2]  ⁹ tn Grk “from his mother’s womb.”

[3:2]  ¹⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹¹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[13:7]  ¹³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹⁴ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹⁵ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ¹⁶ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[4:3]  ¹⁷ tn Or “a boy with my father.”

[4:3]  ¹⁸ tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.

[4:3]  tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh vÿyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).

[1:6]  ¹⁹ tn Heb “Lord Yahweh.”

[1:6]  sn The translation follows the ancient Jewish tradition of substituting the Hebrew word for “God” for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of “Lord” in a similar kind of situation.

[1:6]  ²⁰ tn Heb “Behold, I do not know how to speak.” The particle הִנֵּה (hinneh, commonly rendered “behold”) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).

[1:6]  ²¹ tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.

[1:6]  ²² tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.

[1:7]  ²³ tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”