2 Samuel 12:24-25

12:24 So David comforted his wife Bathsheba. He went to her and had marital relations with her. ¹  She gave birth to a son, and David ²  named him Solomon. Now the Lord loved the child ³  12:25 and sent word through Nathan the prophet that he should be named Jedidiah ⁴  for the Lord’s sake.

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ⁵  to David. When he came to David, ⁶  Nathan ⁷  said, ⁸  “There were two men in a certain city, one rich and the other poor.

Kisah Para Rasul 1:13-17

1:13 When ⁹  they had entered Jerusalem, ¹⁰  they went to the upstairs room where they were staying. Peter ¹¹  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. ¹²  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. ¹³  1:15 In those days ¹⁴  Peter stood up among the believers ¹⁵  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ¹⁶  the scripture had to be fulfilled that the Holy Spirit foretold through ¹⁷  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.” ¹⁸ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁹  the former ²⁰  account, ²¹  Theophilus, ²²  about all that Jesus began to do and teach

Kisah Para Rasul 3:5

3:5 So the lame man ²³  paid attention to them, expecting to receive something from them.

Kisah Para Rasul 22:5

22:5 as both the high priest and the whole council of elders ²⁴  can testify about me. From them ²⁵  I also received ²⁶  letters to the brothers in Damascus, and I was on my way ²⁷  to make arrests there and bring ²⁸  the prisoners ²⁹  to Jerusalem ³⁰  to be punished.

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ³¹  the former ³²  account, ³³  Theophilus, ³⁴  about all that Jesus began to do and teach

Yeremia 10:23

10:23 Lord, we know that people do not control their own destiny. ³⁵ 

It is not in their power to determine what will happen to them. ³⁶ 

Roma 12:16

12:16 Live in harmony with one another; do not be haughty but associate with the lowly. ³⁷  Do not be conceited. ³⁸ 

[12:24]  ¹ tn Heb “and he lay with her.”

[12:24]  ² tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.

[12:24]  ³ tn Heb “him,” referring to the child.

[12:25]  ⁴ sn The name Jedidiah means “loved by the Lord.”

[12:1]  ⁵ tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).

[12:1]  ⁶ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ⁷ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ⁸ tn The Hebrew text repeats “to him.”

[1:13]  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.

[1:13]  ¹⁰ 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]  ¹¹ 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]  ¹² tn The words “were there” are not in the Greek text, but are implied.

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

[1:15]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “foretold by the mouth of.”

[1:17]  ¹⁸ 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]  ¹⁹ tn Or “produced,” Grk “made.”

[1:1]  ²⁰ 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]  ²¹ 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]  ²² 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).

[3:5]  ²³ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[22:5]  ²⁴ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ²⁵ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ²⁶ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ²⁷ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ²⁸ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ²⁹ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ³⁰ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ³¹ tn Or “produced,” Grk “made.”

[1:1]  ³² 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]  ³³ 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]  ³⁴ 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).

[10:23]  ³⁵ tn Heb “Not to the man his way.” For the nuance of “fate, destiny, or the way things turn out” for the Hebrew word “way” see Hag 1:5, Isa 40:27 and probably Ps 49:13 (cf. KBL 218 s.v. דֶּרֶךְ 5). For the idea of “control” or “hold in one’s power” for the preposition “to” see Ps 3:8 (cf. BDB 513 s.v. לְ 5.b[a]).

[10:23]  ³⁶ tn Heb “Not to a man the walking and the establishing his step.”

[12:16]  ³⁷ tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.

[12:16]  ³⁸ tn Grk “Do not be wise in your thinking.”