Mazmur 5:7

5:7 But as for me, ¹  because of your great faithfulness I will enter your house; ² 

I will bow down toward your holy temple as I worship you. ³ 

Mazmur 138:2

138:2 I will bow down toward your holy temple,

and give thanks to your name,

because of your loyal love and faithfulness,

for you have exalted your promise above the entire sky. ⁴ 

Mazmur 138:1

Psalm 138 ⁵ 

By David.

138:1 I will give you thanks with all my heart;

before the heavenly assembly ⁶  I will sing praises to you.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ⁷  days, when the disciples were growing in number, ⁸  a complaint arose on the part of the Greek-speaking Jews ⁹  against the native Hebraic Jews, ¹⁰  because their widows ¹¹  were being overlooked ¹²  in the daily distribution of food. ¹³ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁴  days, when the disciples were growing in number, ¹⁵  a complaint arose on the part of the Greek-speaking Jews ¹⁶  against the native Hebraic Jews, ¹⁷  because their widows ¹⁸  were being overlooked ¹⁹  in the daily distribution of food. ²⁰ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²¹  days, when the disciples were growing in number, ²²  a complaint arose on the part of the Greek-speaking Jews ²³  against the native Hebraic Jews, ²⁴  because their widows ²⁵  were being overlooked ²⁶  in the daily distribution of food. ²⁷ 

Kisah Para Rasul 8:6-8

8:6 The crowds were paying attention with one mind to what Philip said, ²⁸  as they heard and saw the miraculous signs ²⁹  he was performing. 8:7 For unclean spirits, ³⁰  crying with loud shrieks, were coming out of many who were possessed, ³¹  and many paralyzed and lame people were healed. 8:8 So there was ³²  great joy ³³  in that city.

Kisah Para Rasul 8:28-30

8:28 and was returning home, sitting ³⁴  in his chariot, reading ³⁵  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ³⁶  to it ³⁷  and heard the man ³⁸  reading Isaiah the prophet. He ³⁹  asked him, ⁴⁰  “Do you understand what you’re reading?”

Kisah Para Rasul 8:38

8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁴¹  and Philip baptized ⁴²  him.

Daniel 6:10

6:10 When Daniel realized ⁴³  that a written decree had been issued, he entered his home, where the windows ⁴⁴  in his upper room opened toward Jerusalem. ⁴⁵  Three ⁴⁶  times daily he was ⁴⁷  kneeling ⁴⁸  and offering prayers and thanks to his God just as he had been accustomed to do previously.

[5:7]  ¹ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ² sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ³ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[138:2]  ⁴ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.

[138:1]  ⁵ sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.

[138:1]  ⁶ tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.

[6:1]  ⁷ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁸ tn Grk “were multiplying.”

[6:1]  ⁹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁰ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹¹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹² tn Or “neglected.”

[6:1]  ¹³ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:1]  ¹⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁵ tn Grk “were multiplying.”

[6:1]  ¹⁶ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁹ tn Or “neglected.”

[6:1]  ²⁰ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:1]  ²¹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²² tn Grk “were multiplying.”

[6:1]  ²³ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁴ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁵ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁶ tn Or “neglected.”

[6:1]  ²⁷ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[8:6]  ²⁸ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ²⁹ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:7]  ³⁰ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ³¹ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ³² tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ³³ sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.

[8:28]  ³⁴ tn Grk “and was sitting.” 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.

[8:28]  ³⁵ tn Grk “and was reading.” 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.

[8:28]  sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

[8:30]  ³⁶ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ³⁷ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ³⁸ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ³⁹ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ⁴⁰ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:38]  ⁴¹ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ⁴² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[6:10]  ⁴³ tn Aram “knew.”

[6:10]  ⁴⁴ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ⁴⁵ 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.

[6:10]  ⁴⁶ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ⁴⁷ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ⁴⁸ tn Aram “kneeling on his knees” (so NASB).

[6:10]  sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.