Ulangan 26:7

26:7 So we cried out to the Lord, the God of our ancestors, and he ¹  heard us and saw our humiliation, toil, and oppression.

Ulangan 26:1

Presentation of the First Fruits

26:1 When ²  you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,

Kisah Para Rasul 8:27

8:27 So ³  he got up ⁴  and went. There ⁵  he met ⁶  an Ethiopian eunuch, ⁷  a court official of Candace, ⁸  queen of the Ethiopians, who was in charge of all her treasury. He ⁹  had come to Jerusalem to worship, ¹⁰ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹¹  him.

Saul Begins to Persecute the Church

Now on that day a great ¹²  persecution began ¹³  against the church in Jerusalem, ¹⁴  and all ¹⁵  except the apostles were forced to scatter throughout the regions ¹⁶  of Judea and Samaria.

Mazmur 102:19-20

102:19 For he will look down from his sanctuary above; ¹⁷ 

from heaven the Lord will look toward earth, ¹⁸ 

102:20 in order to hear the painful cries of the prisoners,

and to set free those condemned to die, ¹⁹ 

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ²⁰  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ²¹ 

in order to cheer up the humiliated

and to encourage the discouraged. ²² 

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ²³  me. ²⁴ 

He has commissioned ²⁵  me to encourage ²⁶  the poor,

to help ²⁷  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Yesaya 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ²⁸  and power?

Do not hold back your tender compassion! ²⁹ 

Yesaya 66:1-2

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

66:2 My hand made them; ³⁰ 

that is how they came to be,” ³¹  says the Lord.

I show special favor ³²  to the humble and contrite,

who respect what I have to say. ³³ 

Zakharia 2:13

2:13 Be silent in the Lord’s presence, all people everywhere, ³⁴  for he is being moved to action in his holy dwelling place. ³⁵ 

Matius 6:9

6:9 So pray this way: ³⁶ 

Our Father ³⁷  in heaven, may your name be honored, ³⁸ 

Kisah Para Rasul 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ³⁹ 

[26:7]  ¹ tn Heb “the Lord.” See note on “he” in 26:2.

[26:1]  ² tn Heb “and it will come to pass that.”

[8:27]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[8:1]  ¹¹ 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]  ¹² tn Or “severe.”

[8:1]  ¹³ 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]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁵ 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]  ¹⁶ tn Or “countryside.”

[102:19]  ¹⁷ tn Heb “from the height of his sanctuary.”

[102:19]  ¹⁸ tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.

[102:20]  ¹⁹ tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.

[57:15]  ²⁰ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ²¹ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ²² tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[61:1]  ²³ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ²⁴ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ²⁵ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ²⁶ tn Or “proclaim good news to.”

[61:1]  ²⁷ tn Heb “to bind up [the wounds of].”

[63:15]  ²⁸ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ²⁹ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

[66:2]  ³⁰ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ³¹ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ³² tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ³³ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[2:13]  ³⁴ tn Heb “all flesh”; NAB, NIV “all mankind.”

[2:13]  ³⁵ sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.

[6:9]  ³⁶ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ³⁷ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ³⁸ tn Grk “hallowed be your name.”

[7:49]  ³⁹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.