Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Ulangan 4:29-30

4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ²  4:30 In your distress when all these things happen to you in the latter days, ³  if you return to the Lord your God and obey him ⁴ 

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ⁵  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ⁶  is giving you.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁷  him.

Saul Begins to Persecute the Church

Now on that day a great ⁸  persecution began ⁹  against the church in Jerusalem, ¹⁰  and all ¹¹  except the apostles were forced to scatter throughout the regions ¹²  of Judea and Samaria.

Kisah Para Rasul 8:1-2

8:1 And Saul agreed completely with killing ¹³  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁴  persecution began ¹⁵  against the church in Jerusalem, ¹⁶  and all ¹⁷  except the apostles were forced to scatter throughout the regions ¹⁸  of Judea and Samaria. 8:2 Some ¹⁹  devout men buried Stephen and made loud lamentation ²⁰  over him. ²¹ 

Kisah Para Rasul 1:12-13

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ²²  from the mountain ²³  called the Mount of Olives ²⁴  (which is near Jerusalem, a Sabbath day’s journey ²⁵  away). 1:13 When ²⁶  they had entered Jerusalem, ²⁷  they went to the upstairs room where they were staying. Peter ²⁸  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. ²⁹ 

Yesaya 55:6-7

55:6 Seek the Lord while he makes himself available; ³⁰ 

call to him while he is nearby!

55:7 The wicked need to abandon their lifestyle ³¹ 

and sinful people their plans. ³² 

They should return ³³  to the Lord, and he will show mercy to them, ³⁴ 

and to their God, for he will freely forgive them. ³⁵ 

Amos 5:6

5:6 Seek the Lord so you can live!

Otherwise he will break out ³⁶  like fire against Joseph’s ³⁷  family; ³⁸ 

the fire ³⁹  will consume

and no one will be able to quench it and save Bethel. ⁴⁰ 

Matius 7:7-8

Ask, Seek, Knock

7:7 “Ask ⁴¹  and it will be given to you; seek and you will find; knock and the door ⁴²  will be opened for you. 7:8 For everyone who asks ⁴³  receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

Lukas 11:9-13

11:9 “So ⁴⁴  I tell you: Ask, ⁴⁵  and it will be given to you; seek, and you will find; knock, and the door ⁴⁶  will be opened for you. 11:10 For everyone who asks ⁴⁷  receives, and the one who seeks finds, and to the one who knocks, the door ⁴⁸  will be opened. 11:11 What father among you, if your ⁴⁹  son asks for ⁵⁰  a fish, will give him a snake ⁵¹  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? ⁵²  11:13 If you then, although you are ⁵³  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ⁵⁴  to those who ask him!”

Wahyu 3:17-18

3:17 Because you say, “I am rich and have acquired great wealth, ⁵⁵  and need nothing,” but ⁵⁶  do not realize that you are wretched, pitiful, ⁵⁷  poor, blind, and naked, 3:18 take my advice ⁵⁸  and buy gold from me refined by fire so you can become rich! Buy from me ⁵⁹  white clothing so you can be clothed and your shameful nakedness ⁶⁰  will not be exposed, and buy eye salve ⁶¹  to put on your eyes so you can see!

[9:11]  ¹ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[4:29]  ² tn Or “mind and being.” See Deut 6:5.

[4:30]  ³ sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

[4:30]  ⁴ tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

[4:1]  ⁵ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ⁶ tn Heb “fathers” (also in vv. 31, 37).

[8:1]  ⁷ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁸ tn Or “severe.”

[8:1]  ⁹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹¹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹² tn Or “countryside.”

[8:1]  ¹³ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁴ tn Or “severe.”

[8:1]  ¹⁵ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁷ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁸ tn Or “countryside.”

[8:2]  ¹⁹ tn “Some” is not in the Greek text, but is implied.

[8:2]  ²⁰ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ²¹ tn Or “mourned greatly for him.”

[1:12]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn The words “were there” are not in the Greek text, but are implied.

[55:6]  ³⁰ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ³¹ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ³² tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ³³ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ³⁴ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ³⁵ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[5:6]  ³⁶ tn Heb “rush.” The verb depicts swift movement.

[5:6]  ³⁷ sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[5:6]  ³⁸ tn Heb “house.”

[5:6]  ³⁹ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

[5:6]  ⁴⁰ tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”

[7:7]  ⁴¹ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[7:7]  ⁴² tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

[7:8]  ⁴³ sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

[11:9]  ⁴⁴ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ⁴⁵ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ⁴⁶ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ⁴⁷ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ⁴⁸ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11]  ⁴⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ⁵⁰ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ⁵¹ sn The snake probably refers to a water snake.

[11:12]  ⁵² sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13]  ⁵³ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ⁵⁴ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[3:17]  ⁵⁵ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ⁵⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ⁵⁷ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:18]  ⁵⁸ tn Grk “I counsel you to buy.”

[3:18]  ⁵⁹ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ⁶⁰ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ⁶¹ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).