1 Raja-raja 22:4

22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” ¹ 

1 Raja-raja 22:2

22:2 In the third year King Jehoshaphat of Judah came down to visit ²  the king of Israel.

Kisah Para Rasul 3:7

3:7 Then ³  Peter ⁴  took hold ⁵  of him by the right hand and raised him up, and at once the man’s ⁶  feet and ankles were made strong. ⁷ 

Mazmur 139:21

139:21 O Lord, do I not hate those who hate you,

and despise those who oppose you? ⁸ 

Efesus 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ⁹  expose them. ¹⁰ 

Efesus 5:2

5:2 and live ¹¹  in love, just as Christ also loved us ¹²  and gave himself for us, a sacrificial and fragrant offering ¹³  to God.

Yohanes 1:10-11

1:10 He was in the world, and the world was created ¹⁴  by him, but ¹⁵  the world did not recognize ¹⁶  him. 1:11 He came to what was his own, ¹⁷  but ¹⁸  his own people ¹⁹  did not receive him. ²⁰ 

[22:4]  ¹ tn Heb “Like me, like you; like my people, like your people; like my horses; like your horses.”

[22:2]  ² tn The word “visit” is supplied in the translation for stylistic reasons.

[3:7]  ³ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁵ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ⁶ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁷ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[139:21]  ⁸ tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).

[5:11]  ⁹ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ¹⁰ tn Grk “rather even expose.”

[5:2]  ¹¹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ¹² tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ¹³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[1:10]  ¹⁴ tn Or “was made”; Grk “came into existence.”

[1:10]  ¹⁵ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ¹⁶ tn Or “know.”

[1:11]  ¹⁷ tn Grk “to his own things.”

[1:11]  ¹⁸ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ¹⁹ tn “People” is not in the Greek text but is implied.

[1:11]  ²⁰ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.