1 Raja-raja 14:13

14:13 All Israel will mourn him and bury him. He is the only one in Jeroboam’s family ¹  who will receive a decent burial, for he is the only one in whom the Lord God of Israel found anything good.

1 Raja-raja 14:2

14:2 Jeroboam told his wife, “Disguise ²  yourself so that people cannot recognize you are Jeroboam’s wife. Then go to Shiloh; Ahijah the prophet, who told me I would rule over this nation, lives there. ³ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ⁴  Stephen was shed, ⁵  I myself was standing nearby, approving, ⁶  and guarding the cloaks ⁷  of those who were killing him.’ ⁸ 

Kisah Para Rasul 22:2

22:2 (When they heard ⁹  that he was addressing ¹⁰  them in Aramaic, ¹¹  they became even ¹²  quieter.) ¹³  Then ¹⁴  Paul said,

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁵  the former ¹⁶  account, ¹⁷  Theophilus, ¹⁸  about all that Jesus began to do and teach

[14:13]  ¹ tn Heb “house.”

[14:2]  ² tn Heb “Get up, change yourself.”

[14:2]  ³ tn Heb “look, Ahijah the prophet is there, he told me [I would be] king over this nation.”

[22:20]  ⁴ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁵ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁶ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁷ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁸ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:2]  ⁹ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁰ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹¹ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹² tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ¹³ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ¹⁴ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[1:1]  ¹⁵ tn Or “produced,” Grk “made.”

[1:1]  ¹⁶ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹⁷ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹⁸ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).