1 Raja-raja 18:27

18:27 At noon Elijah mocked them, “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.” ¹ 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ²  even prophesied of them, ³  saying, “Look! The Lord is coming ⁴  with thousands and thousands ⁵  of his holy ones,

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁶ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁷  the God of our forefathers, ⁸  has glorified ⁹  his servant ¹⁰  Jesus, whom you handed over and rejected ¹¹  in the presence of Pilate after he had decided ¹²  to release him.

Kisah Para Rasul 3:2

3:2 And a man lame ¹³  from birth ¹⁴  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁵  so he could beg for money ¹⁶  from those going into the temple courts. ¹⁷ 

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹⁸  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁹  I would have been justified in accepting the complaint ²⁰  of you Jews, ²¹ 

Pengkhotbah 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ²² 

and let your heart cheer you in the days of your youth.

Follow the impulses ²³  of your heart and the desires ²⁴  of your eyes,

but know that God will judge your motives and actions. ²⁵ 

Matius 26:45

26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

[18:27]  ¹ sn Elijah’s sarcastic proposals would have been especially offensive and irritating to Baal’s prophets, for they believed Baal was imprisoned in the underworld as death’s captive during this time of drought. Elijah’s apparent ignorance of their theology is probably designed for dramatic effect; indeed the suggestion that Baal is away on a trip or deep in sleep comes precariously close to the truth as viewed by the prophets.

[1:14]  ² tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ³ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁴ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁵ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:2]  ⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[3:13]  ⁷ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁸ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁰ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹¹ tn Or “denied,” “disowned.”

[3:13]  ¹² tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:2]  ¹³ tn Or “crippled.”

[3:2]  ¹⁴ tn Grk “from his mother’s womb.”

[3:2]  ¹⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁶ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[18:14]  ¹⁸ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁹ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ²⁰ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ²¹ tn Grk “accepting your complaint, O Jews.”

[11:9]  ²² tn Heb “in your youth”; or “in your childhood.”

[11:9]  ²³ tn Heb “walk in the ways of your heart.”

[11:9]  ²⁴ tn Heb “the sight.”

[11:9]  ²⁵ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.