1 Raja-raja 18:46

18:46 Now the Lord energized Elijah with power; ¹  he tucked his robe into his belt ²  and ran ahead of Ahab all the way to Jezreel.

Yehezkiel 1:3

1:3 the word of the Lord came to the priest Ezekiel ³  the son of Buzi, ⁴  at the Kebar River in the land of the Babylonians. ⁵  The hand ⁶  of the Lord came on him there).

Yehezkiel 3:14

3:14 A wind lifted me up and carried me away. I went bitterly, ⁷  my spirit full of fury, and the hand of the Lord rested powerfully ⁸  on me.

Yehezkiel 3:22

Isolated and Silenced

3:22 The hand ⁹  of the Lord rested on me there, and he said to me, “Get up, go out to the valley, ¹⁰  and I will speak with you there.”

Yehezkiel 8:1

A Desecrated Temple

8:1 In the sixth year, in the sixth month, on the fifth of the month, ¹¹  as I was sitting in my house with the elders of Judah sitting in front of me, the hand ¹²  of the sovereign Lord seized me. ¹³ 

Kisah Para Rasul 11:21

11:21 The ¹⁴  hand of the Lord was with them, and a great number who believed ¹⁵  turned ¹⁶  to the Lord.

[18:46]  ¹ tn Heb “and the hand of the Lord was on Elijah.”

[18:46]  ² tn Heb “and girded up his loins.” The idea is that of gathering up the robes and tucking them into the sash or belt so that they do not get in the way of the legs when running (or working or fighting).

[1:3]  ³ sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”

[1:3]  ⁴ tn Or “to Ezekiel son of Buzi the priest.”

[1:3]  ⁵ tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century b.c. Then, over the next century, the Babylonians dominated the West Semitic states (such as Phoenicia, Aram, Moab, Edom, and Judah in the modern countries of Syria, Lebanon, Jordan, and Israel) and made incursions into Egypt.

[1:3]  ⁶ tn Or “power.”

[1:3]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[3:14]  ⁷ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ⁸ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[3:14]  sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

[3:22]  ⁹ tn Or “power.”

[3:22]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

[3:22]  ¹⁰ sn Ezekiel had another vision at this location, recounted in Ezek 37.

[8:1]  ¹¹ tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”

[8:1]  sn In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592 b.c., about fourteen months after the initial vision.

[8:1]  ¹² tn Or “power.”

[8:1]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

[8:1]  ¹³ tn Heb “fell upon me there,” that is, God’s influence came over him.

[11:21]  ¹⁴ tn Grk “And the.” 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.

[11:21]  ¹⁵ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹⁶ sn Again, the expression turned is a summary term for responding to the gospel.