1 Samuel 7:8-9

7:8 The Israelites said to Samuel, “Keep ¹  crying out to the Lord our ²  God so that he may save us ³  from the hand of the Philistines!” 7:9 So Samuel took a nursing lamb ⁴  and offered it as a whole burnt offering to the Lord. Samuel cried out to the Lord on Israel’s behalf, and the Lord answered him.

1 Samuel 7:2

Further Conflict with the Philistines

7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people ⁵  of Israel longed for ⁶  the Lord.

1 Samuel 7:1-2

7:1 Then the people ⁷  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Further Conflict with the Philistines

7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people ⁸  of Israel longed for ⁹  the Lord.

Kisah Para Rasul 19:15-19

19:15 But the evil spirit replied to them, ¹⁰  “I know about Jesus ¹¹  and I am acquainted with ¹²  Paul, but who are you?” ¹³  19:16 Then the man who was possessed by ¹⁴  the evil spirit jumped on ¹⁵  them and beat them all into submission. ¹⁶  He prevailed ¹⁷  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ¹⁸  both Jews and Greeks; fear came over ¹⁹  them all, and the name of the Lord Jesus was praised. ²⁰  19:18 Many of those who had believed came forward, ²¹  confessing and making their deeds known. ²²  19:19 Large numbers ²³  of those who had practiced magic ²⁴  collected their books ²⁵  and burned them up in the presence of everyone. ²⁶  When ²⁷  the value of the books was added up, it was found to total fifty thousand silver coins. ²⁸ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²⁹  They replied, ³⁰  “No, we have not even ³¹  heard that there is a Holy Spirit.”

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ³²  in the Lycaonian language, ³³  “The gods have come down to us in human form!” ³⁴ 

Kisah Para Rasul 20:6-12

20:6 We ³⁵  sailed away from Philippi ³⁶  after the days of Unleavened Bread, ³⁷  and within five days ³⁸  we came to the others ³⁹  in Troas, ⁴⁰  where we stayed for seven days. 20:7 On the first day ⁴¹  of the week, when we met ⁴²  to break bread, Paul began to speak ⁴³  to the people, and because he intended ⁴⁴  to leave the next day, he extended ⁴⁵  his message until midnight. 20:8 (Now there were many lamps ⁴⁶  in the upstairs room where we were meeting.) ⁴⁷  20:9 A young man named Eutychus, who was sitting in the window, ⁴⁸  was sinking ⁴⁹  into a deep sleep while Paul continued to speak ⁵⁰  for a long time. Fast asleep, ⁵¹  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ⁵²  threw himself ⁵³  on the young man, ⁵⁴  put his arms around him, ⁵⁵  and said, “Do not be distressed, for he is still alive!” ⁵⁶  20:11 Then Paul ⁵⁷  went back upstairs, ⁵⁸  and after he had broken bread and eaten, he talked with them ⁵⁹  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ⁶⁰  comforted.

Daniel 9:3-4

9:3 So I turned my attention ⁶¹  to the Lord God ⁶²  to implore him by prayer and requests, with fasting, sackcloth, and ashes. ⁶³  9:4 I prayed to the LORD my God, confessing in this way:

“O Lord, ⁶⁴  great and awesome God who is faithful to his covenant ⁶⁵  with those who love him and keep his commandments,

Filipi 4:6-7

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁶⁶  in Christ Jesus.

Yakobus 5:13

Prayer for the Sick

5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises.

[7:8]  ¹ tn Heb “don’t stop.”

[7:8]  ² tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ³ tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[7:9]  ⁴ tn Heb “a lamb of milk”; NAB “an unweaned lamb”; NIV “a suckling lamb”; NCV “a baby lamb.”

[7:2]  ⁵ tn Heb “house” (also in the following verse).

[7:2]  ⁶ tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”

[7:1]  ⁷ tn Heb “men.”

[7:2]  ⁸ tn Heb “house” (also in the following verse).

[7:2]  ⁹ tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”

[19:15]  ¹⁰ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹¹ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹² tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹³ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ¹⁴ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁵ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹⁶ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹⁷ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ¹⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹⁹ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ²⁰ tn Or “exalted.”

[19:18]  ²¹ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ²² tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:19]  ²³ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ²⁴ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ²⁵ tn Or “scrolls.”

[19:19]  ²⁶ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ²⁷ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ²⁸ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:2]  ²⁹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³⁰ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³¹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[14:11]  ³² tn Grk “they lifted up their voice” (an idiom).

[14:11]  ³³ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ³⁴ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[20:6]  ³⁵ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ³⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ³⁷ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ³⁸ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ³⁹ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁴⁰ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:7]  ⁴¹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁴² tn Or “assembled.”

[20:7]  ⁴³ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁴⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ⁴⁵ tn Or “prolonged.”

[20:8]  ⁴⁶ 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]  ⁴⁷ sn This is best taken as a parenthetical note by the author.

[20:9]  ⁴⁸ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ⁴⁹ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ⁵⁰ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁵¹ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ⁵² tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁵³ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁵⁴ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁵⁵ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁵⁶ tn Grk “for his life is in him” (an idiom).

[20:11]  ⁵⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁵⁸ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁵⁹ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ⁶⁰ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[9:3]  ⁶¹ tn Heb “face.”

[9:3]  ⁶² tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).

[9:3]  ⁶³ sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.

[9:4]  ⁶⁴ tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

[9:4]  ⁶⁵ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

[4:7]  ⁶⁶ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.