2 Samuel 11:3

11:3 So David sent someone to inquire about the woman. The messenger ¹  said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?”

2 Samuel 11:26-27

11:26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him. ²  11:27 When the time of mourning passed, David had her brought to his palace. ³  She became his wife and she bore him a son. But what David had done upset the Lord. ⁴ 

2 Samuel 11:1

David Commits Adultery with Bathsheba

11:1 In the spring of the year, at the time when kings ⁵  normally conduct wars, ⁶  David sent out Joab with his officers ⁷  and the entire Israelite army. ⁸  They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. ⁹ 

Kisah Para Rasul 1:11-17

1:11 and said, “Men of Galilee, why do you stand here ¹⁰  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹¹  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹²  from the mountain ¹³  called the Mount of Olives ¹⁴  (which is near Jerusalem, a Sabbath day’s journey ¹⁵  away). 1:13 When ¹⁶  they had entered Jerusalem, ¹⁷  they went to the upstairs room where they were staying. Peter ¹⁸  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ¹⁹  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ²⁰  1:15 In those days ²¹  Peter stood up among the believers ²²  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ²³  the scripture had to be fulfilled that the Holy Spirit foretold through ²⁴  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ²⁵ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ²⁶  the former ²⁷  account, ²⁸  Theophilus, ²⁹  about all that Jesus began to do and teach

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ³⁰  who had believed stood up and said, “It is necessary ³¹  to circumcise the Gentiles ³²  and to order them to observe ³³  the law of Moses.”

Roma 8:3

8:3 For God achieved what the law could not do because ³⁴  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

[11:3]  ¹ tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.

[11:26]  ² tn Heb “for her lord.”

[11:27]  ³ tn Heb “David sent and gathered her to his house.”

[11:27]  ⁴ tn Heb “and the thing which David had done was evil in the eyes of the Lord.” Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.

[11:1]  ⁵ tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאכִים, hammal’khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammela’kim).

[11:1]  ⁶ tn Heb “go out.”

[11:1]  ⁷ tn Heb “and his servants with him.”

[11:1]  ⁸ tn Heb “all Israel.”

[11:1]  ⁹ tn The disjunctive clause contrasts David’s inactivity with the army’s activity.

[11:1]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:11]  ¹⁰ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ¹¹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ¹³ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ¹⁴ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ¹⁵ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ¹⁶ 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.

[1:13]  ¹⁷ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ¹⁸ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ¹⁹ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ²⁰ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ²¹ tn Grk “And in those days.” 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.

[1:15]  ²² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ²³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ²⁴ tn Grk “foretold by the mouth of.”

[1:17]  ²⁵ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:1]  ²⁶ tn Or “produced,” Grk “made.”

[1:1]  ²⁷ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²⁸ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ²⁹ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[15:5]  ³⁰ sn See the note on Pharisee in 5:34.

[15:5]  ³¹ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ³² tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ³³ tn Or “keep.”

[8:3]  ³⁴ tn Grk “in that.”