Daniel 5:11

5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ¹  insight, discernment, and wisdom like that ²  of the gods. ³  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ⁴ 

Daniel 5:13

5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah?

Daniel 5:18

5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ⁵ 

Daniel 5:2

5:2 While under the influence ⁶  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ⁷  had confiscated ⁸  from the temple in Jerusalem ⁹  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ¹⁰ 

1 Samuel 9:7

9:7 So Saul said to his servant, “All right, ¹¹  we can go. But what can we bring the man, since the food in our bags is used up? We have no gift to take to the man of God. What do we have?”

1 Samuel 9:2

9:2 He had a son named Saul, a handsome young man. There was no one among the Israelites more handsome than he was; he stood head and shoulders above all the people.

Kisah Para Rasul 8:25-27

8:25 So after Peter and John ¹²  had solemnly testified ¹³  and spoken the word of the Lord, ¹⁴  they started back to Jerusalem, proclaiming ¹⁵  the good news to many Samaritan villages ¹⁶  as they went. ¹⁷ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ¹⁸  said to Philip, ¹⁹  “Get up and go south ²⁰  on the road that goes down from Jerusalem ²¹  to Gaza.” (This is a desert ²²  road.) ²³  8:27 So ²⁴  he got up ²⁵  and went. There ²⁶  he met ²⁷  an Ethiopian eunuch, ²⁸  a court official of Candace, ²⁹  queen of the Ethiopians, who was in charge of all her treasury. He ³⁰  had come to Jerusalem to worship, ³¹ 

Kisah Para Rasul 8:2

8:2 Some ³²  devout men buried Stephen and made loud lamentation ³³  over him. ³⁴ 

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ³⁵  and Cyrene ³⁶  among them who came ³⁷  to Antioch ³⁸  and began to speak to the Greeks ³⁹  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 15:16

15:16 ‘After this ⁴⁰  I ⁴¹  will return,

and I will rebuild the fallen tent ⁴²  of David;

I will rebuild its ruins and restore ⁴³  it,

Yeremia 27:7

27:7 All nations must serve him and his son and grandson ⁴⁴  until the time comes for his own nation to fall. ⁴⁵  Then many nations and great kings will in turn subjugate Babylon. ⁴⁶ 

[5:11]  ¹ tn Aram “[there were] discovered to be in him.”

[5:11]  ² tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ³ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ⁴ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

[5:18]  ⁵ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:2]  ⁶ tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).

[5:2]  ⁷ tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.

[5:2]  ⁸ tn Or “taken.”

[5:2]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ¹⁰ sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.

[9:7]  ¹¹ tn Heb “look.”

[8:25]  ¹² tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ¹³ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ¹⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ¹⁵ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ¹⁶ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ¹⁷ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ¹⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ¹⁹ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ²⁰ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ²¹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ²² tn Or “wilderness.”

[8:26]  ²³ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[8:27]  ²⁴ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ²⁵ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ²⁶ tn Grk “And there.” 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.

[8:27]  ²⁷ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ²⁸ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ²⁹ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ³⁰ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ³¹ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:2]  ³² tn “Some” is not in the Greek text, but is implied.

[8:2]  ³³ 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]  ³⁴ tn Or “mourned greatly for him.”

[11:20]  ³⁵ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ³⁶ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ³⁷ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ³⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ³⁹ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[15:16]  ⁴⁰ tn Grk “After these things.”

[15:16]  ⁴¹ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁴² tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁴³ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[27:7]  ⁴⁴ sn This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c. There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31), and two other rulers who were not descended from him.

[27:7]  ⁴⁵ tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20 “his hour had not yet come”).

[27:7]  sn See Jer 25:12-14, 16.

[27:7]  ⁴⁶ tn Heb “him.” This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13-14 for another good example and Acts 22:7 in the NT.)