2 Samuel 5:11

5:11 King Hiram of Tyre ¹  sent messengers to David, along with cedar logs, carpenters, and stonemasons. They built a palace ²  for David.

2 Samuel 5:1

David Is Anointed King Over Israel

5:1 All the tribes of Israel came to David at Hebron saying, “Look, we are your very flesh and blood! ³ 

Kisah Para Rasul 5:1-11

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ⁴  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁵  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ⁶  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁷  the land? 5:4 Before it was sold, ⁸  did it not ⁹  belong to you? And when it was sold, was the money ¹⁰  not at your disposal? How have you thought up this deed in your heart? ¹¹  You have not lied to people ¹²  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ¹³  all who heard about it. 5:6 So the young men came, ¹⁴  wrapped him up, ¹⁵  carried him out, and buried ¹⁶  him. 5:7 After an interval of about three hours, ¹⁷  his wife came in, but she did not know ¹⁸  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ¹⁹  paid this amount ²⁰  for the land?” Sapphira ²¹  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ²²  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ²³  fear gripped ²⁴  the whole church ²⁵  and all who heard about these things.

Kisah Para Rasul 9:11-14

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ²⁶  and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 9:12 and he has seen in a vision ²⁷  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ²⁸  “Lord, I have heard from many people ²⁹  about this man, how much harm he has done to your saints in Jerusalem, 9:14 and here he has authority from the chief priests to imprison ³⁰  all who call on your name!” ³¹ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ³²  in Damascus, so that if he found any who belonged to the Way, ³³  either men or women, he could bring them as prisoners ³⁴  to Jerusalem. ³⁵ 

Kisah Para Rasul 2:8-16

2:8 And how is it that each one of us hears them ³⁶  in our own native language? ³⁷  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ³⁸  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ³⁹  and visitors from Rome, ⁴⁰  2:11 both Jews and proselytes, ⁴¹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁴²  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ⁴³  saying, “They are drunk on new wine!” ⁴⁴ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁴⁵  with the eleven, raised his voice, and addressed them: “You men of Judea ⁴⁶  and all you who live in Jerusalem, ⁴⁷  know this ⁴⁸  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ⁴⁹  for it is only nine o’clock in the morning. ⁵⁰  2:16 But this is what was spoken about through the prophet Joel: ⁵¹ 

[5:11]  ¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[5:11]  ² tn Heb “a house.”

[5:1]  ³ tn Heb “look we are your bone and your flesh.”

[5:2]  ⁴ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁵ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁶ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁷ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ⁸ tn Grk “Remaining to you.”

[5:4]  ⁹ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁰ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹¹ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹² tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ¹³ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ¹⁴ tn Or “arose.”

[5:6]  ¹⁵ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ¹⁶ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ¹⁷ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ¹⁸ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ¹⁹ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ²⁰ tn Grk “so much,” “as much as this.”

[5:8]  ²¹ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ²² tn Grk “And at once.” 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.

[5:11]  ²³ tn Grk “And great.” 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.

[5:11]  ²⁴ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ²⁵ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[9:11]  ²⁶ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ²⁷ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:13]  ²⁸ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²⁹ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ³⁰ tn Grk “to bind.”

[9:14]  ³¹ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[9:2]  ³² sn See the note on synagogue in 6:9.

[9:2]  ³³ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³⁴ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³⁵ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:8]  ³⁶ tn Grk “we hear them, each one of us.”

[2:8]  ³⁷ tn Grk “in our own language in which we were born.”

[2:9]  ³⁸ 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.

[2:10]  ³⁹ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁴⁰ map For location see JP4 A1.

[2:11]  ⁴¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁴² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ⁴³ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁴⁴ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[2:14]  ⁴⁵ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁴⁶ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴⁸ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ⁴⁹ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ⁵⁰ tn Grk “only the third hour.”

[2:16]  ⁵¹ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.