2 Samuel 15:27

15:27 The king said to Zadok the priest, “Are you a seer? ¹  Go back to the city in peace! Your son Ahimaaz and Abiathar’s son Jonathan may go with you and Abiathar. ² 

2 Samuel 15:35

15:35 Zadok and Abiathar the priests will be there with you. ³  Everything you hear in the king’s palace ⁴  you must tell Zadok and Abiathar the priests.

2 Samuel 8:17

8:17 Zadok son of Ahitub and Ahimelech son of Abiathar ⁵  were priests; Seraiah was scribe;

2 Samuel 20:25

20:25 Sheva was the scribe, and Zadok and Abiathar were the priests.

2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ⁶  named Sheba son of Bicri, a Benjaminite, ⁷  happened to be there. He blew the trumpet ⁸  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ⁹  O Israel!”

Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹⁰  of the earth.”

Kisah Para Rasul 2:35

2:35 until I make your enemies a footstool ¹¹  for your feet.”’ ¹² 

Kisah Para Rasul 4:2-4

4:2 angry ¹³  because they were teaching the people and announcing ¹⁴  in Jesus the resurrection of the dead. 4:3 So ¹⁵  they seized ¹⁶  them and put them in jail ¹⁷  until the next day (for it was already evening). 4:4 But many of those who had listened to ¹⁸  the message ¹⁹  believed, and the number of the men ²⁰  came to about five thousand.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ²¹  were speaking to the people, the priests and the commander ²²  of the temple guard ²³  and the Sadducees ²⁴  came up ²⁵  to them,

Kisah Para Rasul 6:8-12

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ²⁶  among the people. 6:9 But some men from the Synagogue ²⁷  of the Freedmen (as it was called), ²⁸  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ²⁹  stood up and argued with Stephen. 6:10 Yet ³⁰  they were not able to resist ³¹  the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated ³²  some men to say, “We have heard this man ³³  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ³⁴  elders, and the experts in the law; ³⁵  then they approached Stephen, ³⁶  seized him, and brought him before the council. ³⁷ 

Yehezkiel 48:11

48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. ³⁸ 

[15:27]  ¹ tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek mss have ἴδετε (idete); the Lucianic recension has βλέπε (blepe). It could just as well be taken as a question: “Don’t you see what is happening?” The present translation takes the word as a question, with the implication that Zadok is a priest and not a prophet (i.e., “seer”) and therefore unable to know what the future holds.

[15:27]  ² tn Heb “And Ahimaaz your son, and Jonathan the son of Abiathar, two of your sons, with you.” The pronominal suffix on the last word is plural, referring to Zadok and Abiathar.

[15:35]  ³ tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone.

[15:35]  ⁴ tn Heb “from the house of the king.”

[8:17]  ⁵ tc Here Ahimelech is called “the son of Abiathar,” but NCV, CEV, and REB reverse this to conform with 1 Sam 22:20. Most recent English versions (e.g., NAB, NASB, NIV, NRSV, NLT) retain the order found in the MT.

[20:1]  ⁶ tn Heb “a man of worthlessness.”

[20:1]  ⁷ tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.

[20:1]  ⁸ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ⁹ tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.

[1:8]  ¹⁰ tn Or “to the ends.”

[2:35]  ¹¹ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹² sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[4:2]  ¹³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁴ tn Or “proclaiming.”

[4:3]  ¹⁵ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ¹⁶ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ¹⁷ tn Or “prison,” “custody.”

[4:4]  ¹⁸ tn Or “had heard.”

[4:4]  ¹⁹ tn Or “word.”

[4:4]  ²⁰ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:1]  ²¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²² tn Or “captain.”

[4:1]  ²³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ²⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[6:8]  ²⁶ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:9]  ²⁷ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ²⁸ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ²⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[6:10]  ³⁰ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ³¹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ³² tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ³³ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ³⁴ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ³⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ³⁶ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ³⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[48:11]  ³⁸ tn Heb “strayed off.”