1 Raja-raja 22:34

22:34 Now an archer shot an arrow at random, ¹  and it struck the king of Israel between the plates of his armor. The king ²  ordered his charioteer, “Turn around and take me from the battle line, ³  because I’m wounded.”

1 Raja-raja 22:2

22:2 In the third year King Jehoshaphat of Judah came down to visit ⁴  the king of Israel.

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ⁵  They were also watching ⁶  the city gates ⁷  day and night so that they could kill him.

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁸  to murder ⁹  the Lord’s disciples, went to the high priest

Kolose 1:27-28

1:27 God wanted to make known to them the glorious ¹⁰  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ¹¹  and teaching ¹²  all people ¹³  with all wisdom so that we may present every person mature ¹⁴  in Christ.

[22:34]  ¹ tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).

[22:34]  ² tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[22:34]  ³ tn Heb “camp.”

[22:2]  ⁴ tn The word “visit” is supplied in the translation for stylistic reasons.

[9:24]  ⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:1]  ⁸ tn Or “Saul, making dire threats.”

[9:1]  ⁹ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[1:27]  ¹⁰ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ¹¹ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ¹² tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ¹³ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ¹⁴ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.