Yosua 10:12-14

10:12 The day the Lord delivered the Amorites over to the Israelites, Joshua prayed to the Lord before Israel: ¹ 

“O sun, stand still over Gibeon!

O moon, over the Valley of Aijalon!”

10:13 The sun stood still and the moon stood motionless while the nation took vengeance on its enemies. The event is recorded in the Scroll of the Upright One. ²  The sun stood motionless in the middle of the sky and did not set for about a full day. ³  10:14 There has not been a day like it before or since. The Lord obeyed ⁴  a man, for the Lord fought for Israel!

Yosua 10:2

10:2 All Jerusalem was terrified ⁵  because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors.

Kisah Para Rasul 20:11

20:11 Then Paul ⁶  went back upstairs, ⁷  and after he had broken bread and eaten, he talked with them ⁸  a long time, until dawn. Then he left.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ⁹  and spoken many words of encouragement ¹⁰  to the believers there, ¹¹  he came to Greece, ¹² 

Kisah Para Rasul 1:24

1:24 Then they prayed, ¹³  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁴  the former ¹⁵  account, ¹⁶  Theophilus, ¹⁷  about all that Jesus began to do and teach

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ¹⁸  and Sadducees ¹⁹  came to test Jesus, ²⁰  they asked him to show them a sign from heaven. ²¹ 

[10:12]  ¹ tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”).

[10:13]  ² tn Heb “Is it not written down in the Scroll of the Upright One.” Many modern translations render, “the Scroll [or Book] of Jashar,” leaving the Hebrew name “Jashar” (which means “Upright One”) untranslated.

[10:13]  sn The Scroll of the Upright One was apparently an ancient Israelite collection of songs and prayers (see also 2 Sam 1:18).

[10:13]  ³ tn Heb “and did not hurry to set [for] about a full day.”

[10:14]  ⁴ tn Heb “listened to the voice of.”

[10:2]  ⁵ tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.

[20:11]  ⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁷ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ⁸ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:2]  ⁹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹⁰ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹¹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹² tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:24]  ¹³ tn Grk “And praying, they said.” 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.

[1:1]  ¹⁴ tn Or “produced,” Grk “made.”

[1:1]  ¹⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[16:1]  ¹⁸ sn See the note on Pharisees in 3:7.

[16:1]  ¹⁹ sn See the note on Sadducees in 3:7.

[16:1]  ²⁰ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ²¹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.