1 Samuel 10:19

10:19 But today you have rejected your God who saves you from all your trouble and distress. You have said, “No! ¹  Appoint a king over us.” Now take your positions before the Lord by your tribes and by your clans.’”

1 Samuel 10:2

10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! ²  He is asking, “What should I do about my son?”’

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ³  in nothing else than telling ⁴  or listening to something new.) ⁵ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁶  as he customarily did, and on three Sabbath days he addressed ⁷  them from the scriptures,

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ⁸  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 13:5-7

13:5 When ⁹  they arrived ¹⁰  in Salamis, ¹¹  they began to proclaim ¹²  the word of God in the Jewish synagogues. ¹³  (Now they also had John ¹⁴  as their assistant.) ¹⁵  13:6 When they had crossed over ¹⁶  the whole island as far as Paphos, ¹⁷  they found a magician, a Jewish false prophet named Bar-Jesus, ¹⁸  13:7 who was with the proconsul ¹⁹  Sergius Paulus, an intelligent man. The proconsul ²⁰  summoned ²¹  Barnabas and Saul and wanted to hear ²²  the word of God.

Kisah Para Rasul 13:17

13:17 The God of this people Israel ²³  chose our ancestors ²⁴  and made the people great ²⁵  during their stay as foreigners ²⁶  in the country ²⁷  of Egypt, and with uplifted arm ²⁸  he led them out of it.

Yesaya 7:17

7:17 The Lord will bring on you, your people, and your father’s family a time ²⁹  unlike any since Ephraim departed from Judah – the king of Assyria!” ³⁰ 

[10:19]  ¹ tc The translation follows many medieval Hebrew mss, the LXX, the Syriac Peshitta, and Vulgate in reading לֹא (lo’, “not”) rather than the MT לוֹ (lo; “to him”). Some witnesses combine the variants, resulting in a conflated text. For example, a few medieval Hebrew mss have לֹא לוֹ (lo lo’; “to him, ‘No.’”). A few others have לֹא לִי (li lo’; “to me, ‘No.’”).

[10:2]  ² sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

[17:21]  ³ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁴ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁵ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:2]  ⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. 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.

[10:19]  ⁸ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[13:5]  ⁹ tn Grk “And when.” 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.

[13:5]  ¹⁰ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹¹ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹² tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹³ sn See the note on synagogue in 6:9.

[13:5]  ¹⁴ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹⁵ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:6]  ¹⁶ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹⁷ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹⁸ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ¹⁹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ²⁰ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ²¹ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ²² sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:17]  ²³ tn Or “people of Israel.”

[13:17]  ²⁴ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ²⁵ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ²⁶ tn Or “as resident aliens.”

[13:17]  ²⁷ tn Or “land.”

[13:17]  ²⁸ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[7:17]  ²⁹ tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”

[7:17]  ³⁰ sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.