Zakharia 14:5

14:5 Then you will escape ¹  through my mountain valley, for the mountains will extend to Azal. ²  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ³  of Judah. Then the Lord my God will come with all his holy ones with him.

Yohanes 14:3

14:3 And if I go and make ready ⁴  a place for you, I will come again and take you ⁵  to be with me, ⁶  so that where I am you may be too.

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ⁷  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁸  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁹  the former ¹⁰  account, ¹¹  Theophilus, ¹²  about all that Jesus began to do and teach

Kisah Para Rasul 4:14-16

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ¹³  4:15 But when they had ordered them to go outside the council, ¹⁴  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ¹⁵  to all who live in Jerusalem that a notable miraculous sign ¹⁶  has come about through them, ¹⁷  and we cannot deny it.

Kisah Para Rasul 4:2

4:2 angry ¹⁸  because they were teaching the people and announcing ¹⁹  in Jesus the resurrection of the dead.

Kisah Para Rasul 1:5-9

1:5 For ²⁰  John baptized with water, but you ²¹  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ²²  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²³  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²⁴  of the earth.” 1:9 After ²⁵  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ²⁶  when the day of Pentecost had come, they were all together in one place.

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ²⁷  when the day of Pentecost had come, they were all together in one place.

Yohanes 3:2

3:2 came to Jesus ²⁸  at night ²⁹  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³⁰  that you do unless God is with him.”

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ³¹ 

and every eye will see him,

even ³²  those who pierced him, ³³ 

and all the tribes ³⁴  on the earth will mourn because ³⁵  of him.

This will certainly come to pass! ³⁶  Amen.) ³⁷ 

[14:5]  ¹ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ² sn Azal is a place otherwise unknown.

[14:5]  ³ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[14:3]  ⁴ tn Or “prepare.”

[14:3]  ⁵ tn Or “bring you.”

[14:3]  ⁶ tn Grk “to myself.”

[1:11]  ⁷ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁸ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:1]  ⁹ tn Or “produced,” Grk “made.”

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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).

[4:14]  ¹³ tn Or “nothing to say in opposition.”

[4:15]  ¹⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ¹⁵ tn Or “evident.”

[4:16]  ¹⁶ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ¹⁷ tn Or “has been done by them.”

[4:2]  ¹⁸ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁹ tn Or “proclaiming.”

[1:5]  ²⁰ 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]  ²¹ tn The pronoun is plural in Greek.

[1:6]  ²² tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ²³ tn Grk “It is not for you to know.”

[1:8]  ²⁴ tn Or “to the ends.”

[1:9]  ²⁵ tn Grk “And after.” 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.

[2:1]  ²⁶ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:1]  ²⁷ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[3:2]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ²⁹ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ³⁰ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[1:7]  ³¹ sn An allusion to Dan 7:13.

[1:7]  ³² tn Here καί (kai) was translated as ascensive.

[1:7]  ³³ sn An allusion to Zech 12:10.

[1:7]  ³⁴ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ³⁵ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ³⁶ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ³⁷ sn These lines are placed in parentheses because they form an aside to the main argument.