1 Raja-raja 14:9-16

14:9 You have sinned more than all who came before you. You went and angered me by making other gods, formed out of metal; you have completely disregarded me. ¹  14:10 So I am ready to bring disaster ²  on the dynasty ³  of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. ⁴  I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. ⁵  14:11 Dogs will eat the members of your family ⁶  who die in the city, and the birds of the sky will eat the ones who die in the country.”’ Indeed, the Lord has announced it!

14:12 “As for you, get up and go home. When you set foot in the city, the boy will die. 14:13 All Israel will mourn him and bury him. He is the only one in Jeroboam’s family ⁷  who will receive a decent burial, for he is the only one in whom the Lord God of Israel found anything good. 14:14 The Lord will raise up a king over Israel who will cut off Jeroboam’s dynasty. ⁸  It is ready to happen! ⁹  14:15 The Lord will attack Israel, making it like a reed that sways in the water. ¹⁰  He will remove Israel from this good land he gave to their ancestors ¹¹  and scatter them beyond the Euphrates River, ¹²  because they angered the Lord by making Asherah poles. ¹³  14:16 He will hand Israel over to their enemies ¹⁴  because of the sins which Jeroboam committed and which he made Israel commit.”

1 Raja-raja 14:2

14:2 Jeroboam told his wife, “Disguise ¹⁵  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. ¹⁶ 

Kisah Para Rasul 9:7-10

9:7 (Now the men ¹⁷  who were traveling with him stood there speechless, ¹⁸  because they heard the voice but saw no one.) ¹⁹  9:8 So Saul got up from the ground, but although his eyes were open, ²⁰  he could see nothing. ²¹  Leading him by the hand, his companions ²²  brought him into Damascus. 9:9 For ²³  three days he could not see, and he neither ate nor drank anything. ²⁴ 

9:10 Now there was a disciple in Damascus named Ananias. The ²⁵  Lord ²⁶  said to him in a vision, “Ananias,” and he replied, “Here I am, ²⁷  Lord.”

Kisah Para Rasul 9:36-37

Peter Raises Dorcas

9:36 Now in Joppa ²⁸  there was a disciple named Tabitha (which in translation means ²⁹  Dorcas). ³⁰  She was continually doing good deeds and acts of charity. ³¹  9:37 At that time ³²  she became sick ³³  and died. When they had washed ³⁴  her body, ³⁵  they placed it in an upstairs room.

Kisah Para Rasul 10:10-11

10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ³⁶  10:11 He ³⁷  saw heaven ³⁸  opened ³⁹  and an object something like a large sheet ⁴⁰  descending, ⁴¹  being let down to earth ⁴²  by its four corners.

Kisah Para Rasul 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ⁴³  have been remembered before God. ⁴⁴ 

Kisah Para Rasul 19:25

19:25 He gathered ⁴⁵  these ⁴⁶  together, along with the workmen in similar trades, ⁴⁷  and said, “Men, you know that our prosperity ⁴⁸  comes from this business.

[14:9]  ¹ tn Heb “you went and you made for yourself other gods, metal [ones], angering me, and you threw me behind your back.”

[14:10]  ² sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.

[14:10]  ³ tn Heb “house.”

[14:10]  ⁴ tn Heb “and I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or “abandoned”) in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv) is uncertain. For various options see HALOT 871 s.v. עצר 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס [’efes], “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.

[14:10]  ⁵ tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.

[14:11]  ⁶ tn The Hebrew text has “belonging to Jeroboam” here.

[14:13]  ⁷ tn Heb “house.”

[14:14]  ⁸ tn Heb “house.”

[14:14]  ⁹ tn Heb “This is the day. What also now?” The precise meaning of the second half of the statement is uncertain.

[14:15]  ¹⁰ tn The elliptical Hebrew text reads literally “and the Lord will strike Israel as a reed sways in the water.”

[14:15]  ¹¹ tn Heb “fathers” (also in vv. 22, 31).

[14:15]  ¹² tn Heb “the River.” In biblical Hebrew this is a typical reference to the Euphrates River. The name “Euphrates” has been supplied in the translation for clarity.

[14:15]  ¹³ tn Heb “because they made their Asherah poles that anger the Lord”; or “their images of Asherah”; ASV, NASB “their Asherim”; NCV “they set up idols to worship Asherah.”

[14:15]  sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

[14:16]  ¹⁴ tn Heb “and he will give [up] Israel.”

[14:2]  ¹⁵ tn Heb “Get up, change yourself.”

[14:2]  ¹⁶ tn Heb “look, Ahijah the prophet is there, he told me [I would be] king over this nation.”

[9:7]  ¹⁷ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ¹⁸ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ¹⁹ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ²⁰ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ²¹ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ²² tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ²³ tn Grk “And for.” 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.

[9:9]  ²⁴ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:10]  ²⁵ 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.

[9:10]  ²⁶ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ²⁷ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:36]  ²⁸ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ²⁹ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ³⁰ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ³¹ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ³² tn Grk “It happened that in those days.” 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.

[9:37]  ³³ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ³⁴ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ³⁵ tn Grk “washed her,” but the reference is to her corpse.

[10:10]  ³⁶ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

[10:11]  ³⁷ 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.

[10:11]  ³⁸ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ³⁹ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ⁴⁰ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ⁴¹ tn Or “coming down.”

[10:11]  ⁴² tn Or “to the ground.”

[10:31]  ⁴³ tn Or “your gifts to the needy.”

[10:31]  ⁴⁴ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[19:25]  ⁴⁵ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁴⁶ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁴⁷ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁴⁸ tn Another possible meaning is “that this business is an easy way for us to earn a living.”