1 Raja-raja 15:18

15:18 Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and handed it to his servants. He then told them to deliver it ¹  to Ben Hadad son of Tabrimmon, the son of Hezion, king of Syria, ruler in Damascus, along with this message:

1 Raja-raja 15:20

15:20 Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel. ²  They conquered ³  Ijon, Dan, Abel Beth Maacah, and all the territory of Naphtali, including the region of Kinnereth. ⁴ 

1 Raja-raja 15:2

15:2 He ruled for three years in Jerusalem. ⁵  His mother was Maacah, the daughter of Abishalom. ⁶ 

Kisah Para Rasul 8:7-10

8:7 For unclean spirits, ⁷  crying with loud shrieks, were coming out of many who were possessed, ⁸  and many paralyzed and lame people were healed. 8:8 So there was ⁹  great joy ¹⁰  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ¹¹  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ¹²  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ¹³ 

Kisah Para Rasul 8:2

8:2 Some ¹⁴  devout men buried Stephen and made loud lamentation ¹⁵  over him. ¹⁶ 

Kisah Para Rasul 16:2-4

16:2 The brothers in Lystra ¹⁷  and Iconium ¹⁸  spoke well ¹⁹  of him. ²⁰  16:3 Paul wanted Timothy ²¹  to accompany him, and he took ²²  him and circumcised ²³  him because of the Jews who were in those places, ²⁴  for they all knew that his father was Greek. ²⁵  16:4 As they went through the towns, ²⁶  they passed on ²⁷  the decrees that had been decided on by the apostles and elders in Jerusalem ²⁸  for the Gentile believers ²⁹  to obey. ³⁰ 

Yeremia 49:27

49:27 “I will set fire to the walls of Damascus;

it will burn up the palaces of Ben Hadad.” ³¹ 

Amos 1:4

1:4 So I will set Hazael’s house ³²  on fire;

fire ³³  will consume Ben Hadad’s ³⁴  fortresses.

[15:18]  ¹ tn Heb “King Asa sent it.”

[15:20]  ² tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”

[15:20]  ³ tn Heb “he struck down.”

[15:20]  ⁴ tn Heb “and all Kinnereth together with all the land of Naphtali.”

[15:2]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁶ sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT.

[8:7]  ⁷ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁸ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ⁹ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ¹⁰ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:9]  ¹¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ¹² tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ¹³ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:2]  ¹⁴ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹⁵ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁶ tn Or “mourned greatly for him.”

[16:2]  ¹⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ¹⁸ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ¹⁹ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ²⁰ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ²¹ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ²² tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ²³ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ²⁴ tn Or “who lived in the area.”

[16:3]  ²⁵ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:4]  ²⁶ tn Or “cities.”

[16:4]  ²⁷ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ²⁹ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ³⁰ tn Or “observe” or “follow.”

[49:27]  ³¹ sn Ben-Hadad was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900 b.c. (cf. 1 Kgs 15:18-20), one a little later during the time of Omri and Ahab around 850 (1 Kgs 20), and one during the time of Jehoash about 800 (2 Kgs 13:24-25).

[1:4]  ³² tn “Hazael’s house” (“the house of Hazael”) refers to the dynasty of Hazael.

[1:4]  sn Hazael took the throne of Aram in 843 b.c. and established a royal dynasty. See 2 Kgs 8:7-15 and W. Pitard, Ancient Damascus, 145-60.

[1:4]  ³³ tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.

[1:4]  ³⁴ sn Ben-hadad may refer to Hazael’s son and successor (2 Kgs 13:3, 24) or to an earlier king (see 1 Kgs 20), perhaps the ruler whom Hazael assassinated when he assumed power.