1 Samuel 14:44

14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” ¹ 

1 Samuel 20:31

20:31 For as long as ²  this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men ³  and bring him to me. For he is as good as dead!” ⁴ 

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ⁵  “What have I done? What is my offense? ⁶  How have I sinned before your father? For he is seeking my life!”

Kisah Para Rasul 18:4

18:4 He addressed ⁷  both Jews and Greeks in the synagogue ⁸  every Sabbath, attempting to persuade ⁹  them.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁰  They replied, ¹¹  “No, we have not even ¹²  heard that there is a Holy Spirit.”

Amsal 28:15

28:15 Like ¹³  a roaring lion or a roving bear, ¹⁴ 

so is a wicked ruler over a poor people. ¹⁵ 

Daniel 2:5

2:5 The king replied ¹⁶  to the wise men, “My decision is firm. ¹⁷  If you do not inform me of both the dream and its interpretation, you will be dismembered ¹⁸  and your homes reduced to rubble!

Daniel 2:12

2:12 Because of this the king got furiously angry ¹⁹  and gave orders to destroy all the wise men of Babylon.

Daniel 3:19-20

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ²⁰  toward Shadrach, Meshach, and Abednego. He gave orders ²¹  to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong ²²  soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire.

Kisah Para Rasul 12:19

12:19 When Herod ²³  had searched ²⁴  for him and did not find him, he questioned ²⁵  the guards and commanded that they be led away to execution. ²⁶  Then ²⁷  Herod ²⁸  went down from Judea to Caesarea ²⁹  and stayed there.

[14:44]  ¹ tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”

[20:31]  ² tn Heb “all the days that.”

[20:31]  ³ tn The words “some men” are supplied in the translation for stylistic reasons.

[20:31]  ⁴ tn Heb “a son of death.”

[20:1]  ⁵ tn Heb “and he came and said before Jonathan.”

[20:1]  ⁶ tn Heb “What is my guilt?”

[18:4]  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 18:4. 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.

[18:4]  ⁸ sn See the note on synagogue in 6:9.

[18:4]  ⁹ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[19:2]  ¹⁰ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹¹ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹² 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.

[28:15]  ¹³ tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[28:15]  ¹⁴ sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.

[28:15]  ¹⁵ sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.

[2:5]  ¹⁶ tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.

[2:5]  ¹⁷ tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ’azda’) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.

[2:5]  ¹⁸ tn Aram “made limbs.” Cf. 3:29.

[2:12]  ¹⁹ tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

[3:19]  ²⁰ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ²¹ tn Aram “he answered and said.”

[3:20]  ²² tn This is sometimes taken as a comparative: “[some of the] strongest.”

[12:19]  ²³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ²⁴ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ²⁵ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ²⁶ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ²⁷ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ²⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ²⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.