1 Raja-raja 10:1-2
Konteks10:1 When the queen of Sheba heard about Solomon, 1 she came to challenge 2 him with difficult questions. 3 10:2 She arrived in Jerusalem 4 with a great display of pomp, 5 bringing with her camels carrying spices, 6 a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind.
Keluaran 18:8-12
Konteks18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship 7 that had come on them 8 along the way, and how 9 the Lord had delivered them.
18:9 Jethro rejoiced 10 because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt. 18:10 Jethro said, “Blessed 11 be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! 12 18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” 13 18:12 Then Jethro, Moses’ father-in-law, brought 14 a burnt offering and sacrifices for God, 15 and Aaron and all the elders of Israel came to eat food 16 with the father-in-law of Moses before God.
Keluaran 18:2
Konteks18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,
Kisah Para Rasul 5:1-7
Konteks5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 17 kept back for himself part of the proceeds with his wife’s knowledge; he brought 18 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 19 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 20 the land? 5:4 Before it was sold, 21 did it not 22 belong to you? And when it was sold, was the money 23 not at your disposal? How have you thought up this deed in your heart? 24 You have not lied to people 25 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 26 all who heard about it. 5:6 So the young men came, 27 wrapped him up, 28 carried him out, and buried 29 him. 5:7 After an interval of about three hours, 30 his wife came in, but she did not know 31 what had happened.
Kisah Para Rasul 5:16-17
Konteks5:16 A crowd of people from the towns around Jerusalem 32 also came together, bringing the sick and those troubled by unclean spirits. 33 They 34 were all 35 being healed.
5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 36 ), 37 and they were filled with jealousy. 38
Yesaya 60:1-10
Konteks60:1 “Arise! Shine! For your light arrives!
The splendor 39 of the Lord shines on you!
60:2 For, look, darkness covers the earth
and deep darkness covers 40 the nations,
but the Lord shines on you;
his splendor 41 appears over you.
60:3 Nations come to your light,
kings to your bright light.
They all gather and come to you –
your sons come from far away
and your daughters are escorted by guardians.
60:5 Then you will look and smile, 43
you will be excited and your heart will swell with pride. 44
For the riches of distant lands 45 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 46
young camels from Midian and Ephah.
All the merchants of Sheba 47 will come,
bringing gold and incense
and singing praises to the Lord. 48
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 49
They will go up on my altar acceptably, 50
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 51 like a cloud,
who fly like doves to their shelters? 52
60:9 Indeed, the coastlands 53 look eagerly for me,
the large ships 54 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 55
the Holy One of Israel, 56 for he has bestowed honor on you.
60:10 Foreigners will rebuild your walls;
their kings will serve you.
Even though I struck you down in my anger,
I will restore my favor and have compassion on you. 57
Matius 2:1
Konteks2:1 After Jesus was born in Bethlehem 58 in Judea, in the time 59 of King Herod, 60 wise men 61 from the East came to Jerusalem 62
Matius 12:42
Konteks12:42 The queen of the South 63 will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 64 something greater than Solomon is here!
Kisah Para Rasul 8:27-40
Konteks8:27 So 65 he got up 66 and went. There 67 he met 68 an Ethiopian eunuch, 69 a court official of Candace, 70 queen of the Ethiopians, who was in charge of all her treasury. He 71 had come to Jerusalem to worship, 72 8:28 and was returning home, sitting 73 in his chariot, reading 74 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 75 to it 76 and heard the man 77 reading Isaiah the prophet. He 78 asked him, 79 “Do you understand what you’re reading?” 8:31 The man 80 replied, “How in the world can I, 81 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 82 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 83 not open his mouth.
8:33 In humiliation 84 justice was taken from him. 85
Who can describe his posterity? 86
For his life was taken away 87 from the earth.” 88
8:34 Then the eunuch said 89 to Philip, “Please tell me, 90 who is the prophet saying this about – himself or someone else?” 91 8:35 So Philip started speaking, 92 and beginning with this scripture 93 proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 94 from being baptized?” 8:37 [[EMPTY]] 95 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 96 and Philip baptized 97 him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but 98 went on his way rejoicing. 99 8:40 Philip, however, found himself 100 at Azotus, 101 and as he passed through the area, 102 he proclaimed the good news 103 to all the towns 104 until he came to Caesarea. 105
[10:1] 1 tn Heb “the report about Solomon.” The Hebrew text also has, “to the name of the
[10:2] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:2] 5 tn Heb “with very great strength.” The Hebrew term חַיִל (khayil, “strength”) may refer here to the size of her retinue (cf. NAB, NASB, NIV, NRSV) or to the great wealth she brought with her.
[18:8] 7 tn A rare word, “weariness” of the hardships.
[18:8] 9 tn Here “how” has been supplied.
[18:9] 10 tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).
[18:10] 11 tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.
[18:10] 12 tn Heb “from under the hand of the Egyptians.”
[18:11] 13 tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”
[18:12] 14 tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).
[18:12] 15 sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.
[18:12] 16 tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.
[5:2] 17 tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
[5:2] 18 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 19 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
[5:3] 20 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
[5:4] 21 tn Grk “Remaining to you.”
[5:4] 22 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
[5:4] 23 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
[5:4] 24 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
[5:4] 25 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
[5:5] 26 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 28 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
[5:6] 29 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 30 tn Grk “It happened that after an interval of about three hours.” 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.
[5:7] 31 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
[5:16] 32 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:16] 33 sn Unclean spirits refers to evil spirits.
[5:16] 34 tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.
[5:16] 35 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
[5:17] 36 sn See the note on Sadducees in 4:1.
[5:17] 37 sn This is a parenthetical note by the author.
[5:17] 38 sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.
[60:1] 39 tn Or “glory” (so most English versions).
[60:2] 40 tn The verb “covers” is understood by ellipsis (note the preceding line).
[60:2] 41 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
[60:4] 42 tn Heb “Lift up around your eyes and see!”
[60:5] 43 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 44 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 45 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 46 tn Heb “an abundance of camels will cover you.”
[60:6] 47 tn Heb “all of them, from Sheba.”
[60:6] 48 tn Heb “and they will announce the praises of the Lord.”
[60:7] 49 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
[60:7] 50 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
[60:8] 51 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 52 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 53 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 54 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 55 tn Heb “to the name of the Lord your God.”
[60:9] 56 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 57 tn Heb “in my favor I will have compassion on you.”
[2:1] 58 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:1] 59 tn Grk “in the days.”
[2:1] 60 sn King Herod was Herod the Great, who ruled Palestine from 37
[2:1] 61 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
[2:1] 62 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:42] 63 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[8:27] 65 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] 66 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] 67 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] 68 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] 69 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] 70 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
[8:27] 71 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] 72 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.
[8:28] 73 tn Grk “and was sitting.” 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.
[8:28] 74 tn Grk “and was reading.” 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.
[8:28] sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
[8:30] 75 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 76 tn The words “to it” are not in the Greek text but are implied.
[8:30] 77 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 78 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] 79 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.”
[8:31] 80 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 81 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
[8:32] 82 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 83 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
[8:33] 84 tc ‡ Most later
[8:33] 85 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 86 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
[8:33] sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
[8:33] 87 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
[8:33] 88 sn A quotation from Isa 53:7-8.
[8:34] 89 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 90 tn Grk “I beg you,” “I ask you.”
[8:34] 91 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
[8:35] 92 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[8:35] 93 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
[8:36] 94 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 95 tc A few later
[8:38] 96 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
[8:38] 97 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 98 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 99 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 101 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 102 tn The words “the area” are not in the Greek text but are implied.
[8:40] 103 tn Or “he preached the gospel.”
[8:40] 105 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[8:40] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
