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 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁹  the God of our forefathers, ¹⁰  has glorified ¹¹  his servant ¹²  Jesus, whom you handed over and rejected ¹³  in the presence of Pilate after he had decided ¹⁴  to release him.

Kisah Para Rasul 3:2

3:2 And a man lame ¹⁵  from birth ¹⁶  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁷  so he could beg for money ¹⁸  from those going into the temple courts. ¹⁹ 

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²⁰  from the mountain ²¹  called the Mount of Olives ²²  (which is near Jerusalem, a Sabbath day’s journey ²³  away).

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ²⁴  and was causing consternation ²⁵  among the Jews who lived in Damascus by proving ²⁶  that Jesus ²⁷  is the Christ. ²⁸ 

[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.”

[3:13]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

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

[3:13]  ¹⁴ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:2]  ¹⁵ tn Or “crippled.”

[3:2]  ¹⁶ tn Grk “from his mother’s womb.”

[3:2]  ¹⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁸ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[1:12]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²¹ 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]  ²² 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]  ²³ 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).

[9:22]  ²⁴ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ²⁵ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ²⁶ tn Or “by showing for certain.”

[9:22]  ²⁷ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.