Nehemia 7:64-65

7:64 They searched for their records in the genealogical materials, but none were found. They were therefore excluded ¹  from the priesthood. 7:65 The governor ²  instructed them not to eat any of the sacred food until there was a priest who could consult ³  the Urim and Thummim.

Nehemia 12:30

12:30 When the priests and Levites had purified themselves, they purified the people, the gates, and the wall.

Nehemia 12:2

12:2 Amariah, Malluch, Hattush,

Kisah Para Rasul 23:4

23:4 Those standing near him ⁴  said, “Do you dare insult ⁵  God’s high priest?”

Kisah Para Rasul 23:1

23:1 Paul looked directly ⁶  at the council ⁷  and said, “Brothers, I have lived my life with a clear conscience ⁸  before God to this day.”

Kisah Para Rasul 15:12-14

15:12 The whole group kept quiet ⁹  and listened to Barnabas and Paul while they explained all the miraculous signs ¹⁰  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ¹¹  James replied, ¹²  “Brothers, listen to me. 15:14 Simeon ¹³  has explained ¹⁴  how God first concerned himself ¹⁵  to select ¹⁶  from among the Gentiles ¹⁷  a people for his name.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹⁸  with them, the church ¹⁹  appointed Paul and Barnabas and some others from among them to go up to meet with ²⁰  the apostles and elders in Jerusalem ²¹  about this point of disagreement. ²² 

Kisah Para Rasul 1:4-5

1:4 While he was with them, ²³  he declared, ²⁴  “Do not leave Jerusalem, ²⁵  but wait there ²⁶  for what my ²⁷  Father promised, ²⁸  which you heard about from me. ²⁹  1:5 For ³⁰  John baptized with water, but you ³¹  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 1:24

1:24 Then they prayed, ³²  “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 ³³  the former ³⁴  account, ³⁵  Theophilus, ³⁶  about all that Jesus began to do and teach

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ³⁷  the former ³⁸  account, ³⁹  Theophilus, ⁴⁰  about all that Jesus began to do and teach

Yesaya 49:23

49:23 Kings will be your children’s ⁴¹  guardians;

their princesses will nurse your children. ⁴² 

With their faces to the ground they will bow down to you

and they will lick the dirt on ⁴³  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

[7:64]  ¹ tn Heb “they were desecrated.”

[7:65]  ² tn The Hebrew term תִּרְשָׁתָא (tirshata’; KJV “Tirshatha”) is the official title of a Persian governor in Judea. In meaning it may be similar to “excellency” (cf. NAB). See further BDB 1077 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395; HALOT 1798 s.v.

[7:65]  ³ tn Heb “stood.”

[23:4]  ⁴ tn The word “him” is not in the Greek text but is implied.

[23:4]  ⁵ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

[23:1]  ⁶ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁸ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[15:12]  ⁹ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ¹⁰ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ¹¹ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ¹² tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ¹³ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ¹⁴ tn Or “reported,” “described.”

[15:14]  ¹⁵ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ¹⁶ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ¹⁷ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:2]  ¹⁸ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹⁹ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ²⁰ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²² tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[1:4]  ²³ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ²⁴ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ²⁶ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²⁸ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²⁹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ³⁰ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ³¹ tn The pronoun is plural in Greek.

[1:24]  ³² 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]  ³³ tn Or “produced,” Grk “made.”

[1:1]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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).

[1:1]  ³⁷ tn Or “produced,” Grk “made.”

[1:1]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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).

[49:23]  ⁴¹ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁴² tn Heb “you.” See the preceding note.

[49:23]  ⁴³ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”