1 Raja-raja 8:55

8:55 When he stood up, he pronounced a blessing over the entire assembly of Israel, saying in a loud voice:

1 Raja-raja 8:1

Solomon Moves the Ark into the Temple

8:1 ¹ Then Solomon convened in Jerusalem ²  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). ³ 

1 Raja-raja 16:2

16:2 “I raised you up ⁴  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ⁵  and encouraged my people Israel to sin; their sins have made me angry. ⁶ 

1 Raja-raja 16:2

16:2 “I raised you up ⁷  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ⁸  and encouraged my people Israel to sin; their sins have made me angry. ⁹ 

1 Raja-raja 6:3

6:3 The porch in front of the main hall of the temple was 30 feet ¹⁰  long, corresponding to the width of the temple. It was 15 feet ¹¹  wide, extending out from the front of the temple.

1 Raja-raja 1:18-19

1:18 But now, look, Adonijah has become king! But you, ¹²  my master the king, are not even aware of it! ¹³  1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon.

1 Raja-raja 1:27

1:27 Has my master the king authorized this without informing your servants ¹⁴  who should succeed my master the king on his throne?” ¹⁵ 

Kisah Para Rasul 3:26

3:26 God raised up ¹⁶  his servant and sent him first to you, to bless you by turning ¹⁷  each one of you from your iniquities.” ¹⁸ 

[8:1]  ¹ 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]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ³ 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).”

[16:2]  ⁴ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

[16:2]  ⁵ tn Heb “walked in the way of Jeroboam.”

[16:2]  ⁶ tn Heb “angering me by their sins.”

[16:2]  ⁷ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

[16:2]  ⁸ tn Heb “walked in the way of Jeroboam.”

[16:2]  ⁹ tn Heb “angering me by their sins.”

[6:3]  ¹⁰ tn Heb “twenty cubits.”

[6:3]  ¹¹ tn Heb “ten cubits.”

[1:18]  ¹² tc Instead of עַתָּה (’attah, “now”) many Hebrew mss, along with the Old Greek, Syriac Peshitta, and Latin Vulgate, have the similar sounding independent pronoun אַתָּה (’attah, “you”). This reading is followed in the present translation.

[1:18]  ¹³ tn Heb “you do not know [about it].”

[1:27]  ¹⁴ tc Many Hebrew mss and ancient textual witnesses agree with the Qere in reading this as singular, “your servant.”

[1:27]  ¹⁵ tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”

[3:26]  ¹⁶ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹⁷ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁸ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.