1 Raja-raja 18:12

18:12 But when I leave you, the Lord’s spirit will carry you away so I can’t find you. ¹  If I go tell Ahab I’ve seen you, he won’t be able to find you and he will kill me. ²  That would not be fair, ³  because your servant has been a loyal follower of ⁴  the Lord from my youth.

1 Raja-raja 18:2

18:2 So Elijah went to make an appearance before Ahab.

Now the famine was severe in Samaria. ⁵ 

Kisah Para Rasul 2:11

2:11 both Jews and proselytes, ⁶  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁷ 

Kisah Para Rasul 2:16

2:16 But this is what was spoken about through the prophet Joel: ⁸ 

Kisah Para Rasul 8:39

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 ⁹  went on his way rejoicing. ¹⁰ 

Kisah Para Rasul 8:2

8:2 Some ¹¹  devout men buried Stephen and made loud lamentation ¹²  over him. ¹³ 

Kolose 1:2-4

1:2 to the saints, the faithful ¹⁴  brothers and sisters ¹⁵  in Christ, at Colossae. Grace and peace to you ¹⁶  from God our Father! ¹⁷ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ¹⁹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Wahyu 11:12

11:12 Then ²⁰  they ²¹  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ²²  went up to heaven in a cloud while ²³  their enemies stared at them.

Wahyu 12:5

12:5 So ²⁴  the woman gave birth to a son, a male child, ²⁵  who is going to rule ²⁶  over all the nations ²⁷  with an iron rod. ²⁸  Her ²⁹  child was suddenly caught up to God and to his throne,

[18:12]  ¹ tn Heb “to [a place] which I do not know.”

[18:12]  ² tn Heb “and I will go to inform Ahab and he will not find you and he will kill me.”

[18:12]  ³ tn The words “that would not be fair” are added to clarify the logic of Obadiah’s argument.

[18:12]  ⁴ tn Heb “has feared the Lord” (also see the note at 1 Kgs 18:3).

[18:2]  ⁵ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[2:11]  ⁶ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁷ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:16]  ⁸ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[8:39]  ⁹ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹⁰ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:2]  ¹¹ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹² 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]  ¹³ tn Or “mourned greatly for him.”

[1:2]  ¹⁴ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁶ tn Or “Grace to you and peace.”

[1:2]  ¹⁷ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ¹⁸ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ¹⁹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[11:12]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ²¹ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ²² tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ²³ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[12:5]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ²⁵ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ²⁶ tn Grk “shepherd.”

[12:5]  ²⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ²⁸ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.