2 Tawarikh 1:12

1:12 you are granted wisdom and discernment. ¹  Furthermore I am giving you riches, wealth, and honor surpassing that of any king before or after you.” ² 

2 Tawarikh 1:1

The Lord Gives Solomon Wisdom

1:1 Solomon son of David solidified his royal authority, ³  for ⁴  the Lord his God was with him and magnified him greatly.

Kisah Para Rasul 3:12-13

3:12 When Peter saw this, he declared to the people, “Men of Israel, ⁵  why are you amazed at this? Why ⁶  do you stare at us as if we had made this man ⁷  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ⁸  the God of our forefathers, ⁹  has glorified ¹⁰  his servant ¹¹  Jesus, whom you handed over and rejected ¹²  in the presence of Pilate after he had decided ¹³  to release him.

Kisah Para Rasul 4:30-31

4:30 while you extend your hand to heal, and to bring about miraculous signs ¹⁴  and wonders through the name of your holy servant Jesus.” 4:31 When ¹⁵  they had prayed, the place where they were assembled together was shaken, ¹⁶  and they were all filled with the Holy Spirit and began to speak ¹⁷  the word of God ¹⁸  courageously. ¹⁹ 

Kisah Para Rasul 10:23-24

10:23 So Peter ²⁰  invited them in and entertained them as guests.

On the next day he got up and set out ²¹  with them, and some of the brothers from Joppa ²²  accompanied him. 10:24 The following day ²³  he entered Caesarea. ²⁴  Now Cornelius was waiting anxiously ²⁵  for them and had called together his relatives and close friends.

Mazmur 89:27

89:27 I will appoint him to be my firstborn son, ²⁶ 

the most exalted of the earth’s kings.

Matius 12:42

12:42 The queen of the South ²⁷  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ²⁸  something greater than Solomon is here!

Kolose 2:2-3

2:2 My goal is that ²⁹  their hearts, having been knit together ³⁰  in love, may be encouraged, and that ³¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³²  2:3 in whom are hidden all the treasures of wisdom and knowledge.

[1:12]  ¹ tn Heb “wisdom and discernment are given to you.”

[1:12]  ² tn Heb “which was not so for the kings who were before you, and after you there will not be so.”

[1:1]  ³ tn Heb “and Solomon son of David strengthened himself over his kingdom.”

[1:1]  ⁴ tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.

[3:12]  ⁵ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ⁶ tn Grk “or why.”

[3:12]  ⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ⁸ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁹ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹⁰ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹¹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹² tn Or “denied,” “disowned.”

[3:13]  ¹³ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[4:30]  ¹⁴ tn The miraculous nature of these signs is implied in the context.

[4:31]  ¹⁵ 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.

[4:31]  ¹⁶ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ¹⁷ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁸ tn Or “speak God’s message.”

[4:31]  ¹⁹ tn Or “with boldness.”

[10:23]  ²⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ²¹ tn Or “went forth.”

[10:23]  ²² sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ²³ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ²⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ²⁵ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[89:27]  ²⁶ sn The firstborn son typically had special status and received special privileges.

[12:42]  ²⁷ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ²⁸ tn Grk “behold.”

[2:2]  ²⁹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³⁰ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³¹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³² tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.