1 Samuel 10:24

10:24 Then Samuel said to all the people, “Do you see the one whom the Lord has chosen? Indeed, there is no one like him among all the people!” All the people shouted out, “Long live the king!”

1 Samuel 10:1

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ¹  head. Samuel ²  kissed him and said, “The Lord has chosen you ³  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ⁴  you as leader over his inheritance. ⁵ 

Kisah Para Rasul 1:25

1:25 to assume the task ⁶  of this service ⁷  and apostleship from which Judas turned aside ⁸  to go to his own place.” ⁹ 

Kisah Para Rasul 1:1-2

Jesus Ascends to Heaven

1:1 I wrote ¹⁰  the former ¹¹  account, ¹²  Theophilus, ¹³  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ¹⁴  after he had given orders ¹⁵  by ¹⁶  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁷  also went with me, and we entered the man’s house.

Daniel 2:4

2:4 The wise men replied to the king: [What follows is in Aramaic ¹⁸ ] “O king, live forever! Tell your servants the dream, and we will disclose its ¹⁹  interpretation.”

Daniel 5:10

5:10 Due to the noise ²⁰  caused by the king and his nobles, the queen mother ²¹  then entered the banquet room. She ²²  said, “O king, live forever! Don’t be alarmed! Don’t be shaken!

Daniel 6:6

6:6 So these supervisors and satraps came by collusion ²³  to the king and said ²⁴  to him, “O King Darius, live forever!

Daniel 6:21

6:21 Then Daniel spoke to ²⁵  the king, “O king, live forever!

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ²⁶  “Hosanna ²⁷  to the Son of David! Blessed is the one who comes in the name of the Lord! ²⁸  Hosanna in the highest!”

[10:1]  ¹ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ² tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ³ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ⁴ tn That is, “anointed.”

[10:1]  ⁵ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[1:25]  ⁶ tn Grk “to take the place.”

[1:25]  ⁷ tn Or “of this ministry.”

[1:25]  ⁸ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:1]  ¹⁰ tn Or “produced,” Grk “made.”

[1:1]  ¹¹ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹² tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹³ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ¹⁴ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ¹⁵ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ¹⁶ tn Or “through.”

[11:12]  ¹⁷ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[2:4]  ¹⁸ sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.

[2:4]  ¹⁹ tn Or “the.”

[5:10]  ²⁰ tn Aram “words of the king.”

[5:10]  ²¹ tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

[5:10]  ²² tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

[6:6]  ²³ tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”

[6:6]  ²⁴ tn Aram “thus they were saying.”

[6:21]  ²⁵ tn Aram “with.”

[21:9]  ²⁶ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ²⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ²⁸ sn A quotation from Ps 118:25-26.