1 Raja-raja 19:16

19:16 You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet.

1 Raja-raja 19:1

Elijah Runs for His Life

19:1 Ahab told Jezebel all that Elijah had done, including a detailed account of how he killed all the prophets with the sword.

1 Samuel 10:1

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ¹  head. Samuel ²  kissed him and said, “The Lord has chosen you ³  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ⁴  you as leader over his inheritance. ⁵ 

1 Samuel 16:3

16:3 Then invite Jesse to the sacrifice, and I will show you what you should do. You will anoint for me the one I point out ⁶  to you.”

1 Samuel 16:12-13

16:12 So Jesse had him brought in. ⁷  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!” 16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ⁸  and say, ‘I have come to sacrifice to the Lord.’

1 Samuel 2:4

2:4 The bows of warriors are shattered,

but those who stumble find their strength reinforced.

1 Samuel 5:3

5:3 When the residents of Ashdod got up early the next day, ⁹  Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place.

1 Samuel 5:2

5:2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon.

Kisah Para Rasul 9:3

9:3 As he was going along, approaching ¹⁰  Damascus, suddenly a light from heaven flashed ¹¹  around him.

Kisah Para Rasul 9:6

9:6 But stand up ¹²  and enter the city and you will be told ¹³  what you must do.”

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁴  also went with me, and we entered the man’s house.

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ¹⁵  the circumcised believers ¹⁶  took issue with ¹⁷  him,

Kisah Para Rasul 23:11

23:11 The following night the Lord ¹⁸  stood near ¹⁹  Paul ²⁰  and said, “Have courage, ²¹  for just as you have testified about me in Jerusalem, ²²  so you must also testify in Rome.” ²³ 

Mazmur 45:7

45:7 You love ²⁴  justice and hate evil. ²⁵ 

For this reason God, your God ²⁶  has anointed you ²⁷ 

with the oil of joy, ²⁸  elevating you above your companions. ²⁹ 

Mazmur 89:20

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ³⁰ 

Mazmur 89:36

89:36 His dynasty will last forever. ³¹ 

His throne will endure before me, like the sun, ³² 

Yesaya 45:1

45:1 This is what the Lord says to his chosen ³³  one,

to Cyrus, whose right hand I hold ³⁴ 

in order to subdue nations before him,

and disarm kings, ³⁵ 

to open doors before him,

so gates remain unclosed:

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ³⁶  that ³⁷  God anointed him with the Holy Spirit and with power. He ³⁸  went around doing good and healing all who were oppressed by the devil, ³⁹  because God was with him. ⁴⁰ 

Kisah Para Rasul 10:2

10:2 He ⁴¹  was a devout, God-fearing man, ⁴²  as was all his household; he did many acts of charity for the people ⁴³  and prayed to God regularly.

Kolose 1:21-22

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴⁴  minds ⁴⁵  as expressed through ⁴⁶  your evil deeds, 1:22 but now he has reconciled you ⁴⁷  by his physical body through death to present you holy, without blemish, and blameless before him –

[10:1]  ¹ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ² tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ³ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ⁴ tn That is, “anointed.”

[10:1]  ⁵ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[16:3]  ⁶ tn Heb “say”; KJV, NRSV “name”; NIV “indicate.”

[16:12]  ⁷ tn Heb “and he sent and brought him.”

[16:2]  ⁸ tn Heb “in your hand.”

[5:3]  ⁹ tc The LXX adds “they entered the temple of Dagon and saw.”

[9:3]  ¹⁰ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ¹¹ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:6]  ¹² tn Or “But arise.”

[9:6]  ¹³ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[11:12]  ¹⁴ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:2]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁶ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁷ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[23:11]  ¹⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹⁹ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ²⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ²¹ tn Or “Do not be afraid.”

[23:11]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²³ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[45:7]  ²⁴ sn To love justice means to actively promote it.

[45:7]  ²⁵ sn To hate evil means to actively oppose it.

[45:7]  ²⁶ tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

[45:7]  ²⁷ sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.

[45:7]  ²⁸ sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.

[45:7]  ²⁹ tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.

[45:7]  sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.

[89:20]  ³⁰ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:36]  ³¹ tn Heb “his offspring forever will be.”

[89:36]  ³² tn Heb “and his throne like the sun before me.”

[45:1]  ³³ tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”

[45:1]  ³⁴ sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.

[45:1]  ³⁵ tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”

[10:38]  ³⁶ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ³⁷ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ³⁸ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ³⁹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ⁴⁰ sn See Acts 7:9.

[10:2]  ⁴¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁴² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁴³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:21]  ⁴⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁴⁵ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁴⁶ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ⁴⁷ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.