1 Samuel 8:11

8:11 He said, “Here are the policies of the king who will rule over you: He will conscript your sons and put them in his chariot forces and in his cavalry; they will run in front of his chariot.

1 Samuel 8:2

8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba.

1 Samuel 8:4

8:4 So all the elders of Israel gathered together and approached Samuel at Ramah.

1 Samuel 8:1

Israel Seeks a King

8:1 In his old age Samuel appointed his sons as judges over Israel.

Kisah Para Rasul 1:5

1:5 For ¹  John baptized with water, but you ²  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 4:26

4:26 The kings of the earth stood together, ³ 

and the rulers assembled together,

against the Lord and against his ⁴  Christ.’ ⁵ 

Kisah Para Rasul 10:26-28

10:26 But Peter helped him up, ⁶  saying, “Stand up. I too am a mere mortal.” ⁷  10:27 Peter ⁸  continued talking with him as he went in, and he found many people gathered together. ⁹  10:28 He said to them, “You know that ¹⁰  it is unlawful ¹¹  for a Jew ¹²  to associate with or visit a Gentile, ¹³  yet God has shown me that I should call no person ¹⁴  defiled or ritually unclean. ¹⁵ 

Kisah Para Rasul 10:2

10:2 He ¹⁶  was a devout, God-fearing man, ¹⁷  as was all his household; he did many acts of charity for the people ¹⁸  and prayed to God regularly.

Kisah Para Rasul 9:25

9:25 But his disciples took him at night and let him down through an opening ¹⁹  in the wall by lowering him in a basket. ²⁰ 

Mazmur 20:7

20:7 Some trust in chariots and others in horses, ²¹ 

but we ²²  depend on ²³  the Lord our God.

Yesaya 36:8-9

36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. ²⁴ 

Hosea 14:3

14:3 Assyria cannot save us;

we will not ride warhorses.

We will never again say, ‘Our gods’

to what our own hands have made.

For only you will show compassion to Orphan Israel!” ²⁵ 

[1:5]  ¹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ² tn The pronoun is plural in Greek.

[4:26]  ³ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ⁵ sn A quotation from Ps 2:1-2.

[10:26]  ⁶ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁷ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:27]  ⁸ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.

[10:27]  ⁹ tn Or “many people assembled.”

[10:28]  ¹⁰ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹¹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹² tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹³ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ¹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹⁵ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[10:2]  ¹⁶ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ¹⁷ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ¹⁸ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[9:25]  ¹⁹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ²⁰ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[20:7]  ²¹ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ²² tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ²³ tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[36:9]  ²⁴ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

[14:3]  ²⁵ tn Heb “For the orphan is shown compassion by you.” The present translation takes “orphan” as a figurative reference to Israel, which is specified in the translation for clarity.