1 Raja-raja 8:16

8:16 He told David, ¹  ‘Since the day I brought my people Israel out of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live. ²  But I have chosen David to lead my people Israel.’

1 Raja-raja 8:43

8:43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. ³  Then all the nations of the earth will acknowledge your reputation, ⁴  obey ⁵  you like your people Israel do, and recognize that this temple I built belongs to you. ⁶ 

1 Raja-raja 8:1

Solomon Moves the Ark into the Temple

8:1 ⁷ Then Solomon convened in Jerusalem ⁸  Israel’s elders, all the leaders of the Israelite tribes and families, so they could witness the transferal of the ark of the Lord’s covenant from the city of David (that is, Zion). ⁹ 

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁰  the word of God. ¹¹ 

Keluaran 20:24

20:24 ‘You must make for me an altar made of earth, ¹²  and you will sacrifice on it your burnt offerings and your peace offerings, ¹³  your sheep and your cattle. In every place ¹⁴  where I cause my name to be honored ¹⁵  I will come to you and I will bless you.

Ulangan 12:11

12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing ¹⁶  everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, ¹⁷  and all your choice votive offerings which you devote to him. ¹⁸ 

Ulangan 16:2

16:2 You must sacrifice the Passover animal ¹⁹  (from the flock or the herd) to the Lord your God in the place where he ²⁰  chooses to locate his name.

Ulangan 16:6

16:6 but you must sacrifice it ²¹  in the evening in ²²  the place where he ²³  chooses to locate his name, at sunset, the time of day you came out of Egypt.

Ulangan 26:2

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ²⁴  chooses to locate his name. ²⁵ 

Ulangan 26:2

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ²⁶  chooses to locate his name. ²⁷ 

Kisah Para Rasul 21:4

21:4 After we located ²⁸  the disciples, we stayed there ²⁹  seven days. They repeatedly told ³⁰  Paul through the Spirit ³¹  not to set foot ³²  in Jerusalem. ³³ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ³⁴  and arrived at Ptolemais, ³⁵  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 23:27

23:27 This man was seized ³⁶  by the Jews and they were about to kill him, ³⁷  when I came up ³⁸  with the detachment ³⁹  and rescued him, because I had learned that he was ⁴⁰  a Roman citizen. ⁴¹ 

Kisah Para Rasul 23:2

23:2 At that ⁴²  the high priest Ananias ordered those standing near ⁴³  Paul ⁴⁴  to strike ⁴⁵  him on the mouth.

Kisah Para Rasul 6:5-6

6:5 The ⁴⁶  proposal pleased the entire group, so ⁴⁷  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁴⁸  Philip, ⁴⁹  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁵⁰  from Antioch. ⁵¹  6:6 They stood these men before the apostles, who prayed ⁵²  and placed ⁵³  their hands on them.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ⁵⁴  days, when the disciples were growing in number, ⁵⁵  a complaint arose on the part of the Greek-speaking Jews ⁵⁶  against the native Hebraic Jews, ⁵⁷  because their widows ⁵⁸  were being overlooked ⁵⁹  in the daily distribution of food. ⁶⁰ 

Kisah Para Rasul 7:16

7:16 and their bones ⁶¹  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁶²  from the sons of Hamor in Shechem.

Kisah Para Rasul 20:8

20:8 (Now there were many lamps ⁶³  in the upstairs room where we were meeting.) ⁶⁴ 

Kisah Para Rasul 1:4

1:4 While he was with them, ⁶⁵  he declared, ⁶⁶  “Do not leave Jerusalem, ⁶⁷  but wait there ⁶⁸  for what my ⁶⁹  Father promised, ⁷⁰  which you heard about from me. ⁷¹ 

Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ⁷²  the times or periods that the Father has set by his own authority.

Nehemia 1:9

1:9 But if you repent ⁷³  and obey ⁷⁴  my commandments and do them, then even if your dispersed people are in the most remote location, ⁷⁵  I will gather them from there and bring them to the place I have chosen for my name to reside.’

Yohanes 14:13-14

14:13 And I will do whatever you ask in my name, ⁷⁶  so that the Father may be glorified ⁷⁷  in the Son. 14:14 If you ask me anything in my name, I will do it.

[8:16]  ¹ tn Heb “saying.”

[8:16]  ² tn Heb “to build a house for my name to be there.”

[8:16]  sn To build a temple in which to live (Heb “to build a house for my name to be there”). In the OT, the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

[8:43]  ³ tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”

[8:43]  ⁴ tn Heb “your name.” See the note on the word “reputation” in v. 41.

[8:43]  ⁵ tn Heb “fear.”

[8:43]  ⁶ tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.

[8:1]  ⁷ tc The Old Greek translation includes the following words at the beginning of ch. 8: “It so happened that when Solomon finished building the Lord’s temple and his own house, after twenty years.”

[8:1]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁹ tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the Lord from the city of David (it is Zion).”

[11:1]  ¹⁰ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹¹ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[20:24]  ¹² sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ¹³ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ¹⁴ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ¹⁵ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[12:11]  ¹⁶ tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”

[12:11]  ¹⁷ tn Heb “heave offerings of your hand.”

[12:11]  ¹⁸ tn Heb “the Lord.” See note on “he” in 12:5.

[16:2]  ¹⁹ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

[16:2]  ²⁰ tn Heb “the Lord.” See note on “he” in the previous verse.

[16:6]  ²¹ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

[16:6]  ²² tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

[16:6]  ²³ tn Heb “the Lord your God.” See note on “he” in 16:1.

[26:2]  ²⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ²⁵ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[26:2]  ²⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ²⁷ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[21:4]  ²⁸ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ²⁹ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ³⁰ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ³¹ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ³² tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:7]  ³⁴ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ³⁵ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[23:27]  ³⁶ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ³⁷ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ³⁸ tn Or “approached.”

[23:27]  ³⁹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ⁴⁰ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ⁴¹ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[23:2]  ⁴² tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁴³ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴⁵ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[6:5]  ⁴⁶ 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.

[6:5]  ⁴⁷ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁴⁸ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁴⁹ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁵⁰ tn Or “a proselyte.”

[6:5]  ⁵¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:6]  ⁵² tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ⁵³ tn Or “laid.”

[6:1]  ⁵⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁵⁵ tn Grk “were multiplying.”

[6:1]  ⁵⁶ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ⁵⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁵⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁵⁹ tn Or “neglected.”

[6:1]  ⁶⁰ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[7:16]  ⁶¹ tn “and they.”

[7:16]  ⁶² sn See Gen 49:29-32.

[20:8]  ⁶³ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ⁶⁴ sn This is best taken as a parenthetical note by the author.

[1:4]  ⁶⁵ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ⁶⁶ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁶⁸ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁶⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁷⁰ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷¹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:7]  ⁷² tn Grk “It is not for you to know.”

[1:9]  ⁷³ tn Heb “turn to me.”

[1:9]  ⁷⁴ tn Heb “keep.” See the note on the word “obey” in Neh 1:5.

[1:9]  ⁷⁵ tn Heb “at the end of the heavens.”

[14:13]  ⁷⁶ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ⁷⁷ tn Or “may be praised” or “may be honored.”