1 Raja-raja 21:11-14

21:11 The men of the ¹  city, the leaders ²  and the nobles who lived there, ³  followed the written orders Jezebel had sent them. ⁴  21:12 They observed a time of fasting and put Naboth in front of the people. 21:13 The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, “Naboth cursed God and the king.” So they dragged him ⁵  outside the city and stoned him to death. ⁶  21:14 Then they reported to Jezebel, “Naboth has been stoned to death.” ⁷ 

1 Raja-raja 21:2

21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, ⁸  I will pay you silver for it.” ⁹ 

Kisah Para Rasul 10:5-7

10:5 Now ¹⁰  send men to Joppa ¹¹  and summon a man named Simon, ¹²  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ¹³  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ¹⁴  called two of his personal servants ¹⁵  and a devout soldier from among those who served him, ¹⁶ 

Mazmur 54:3

54:3 For foreigners ¹⁷  attack me; ¹⁸ 

ruthless men, who do not respect God, seek my life. ¹⁹  (Selah)

Amsal 29:26

29:26 Many people seek the face ²⁰  of a ruler,

but it is from the Lord that one receives justice. ²¹ 

[21:11]  ¹ tn Heb “his.”

[21:11]  ² tn Heb “elders.”

[21:11]  ³ tn Heb “and the nobles who were living in his city.”

[21:11]  ⁴ tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”

[21:13]  ⁵ tn Heb “led him.”

[21:13]  ⁶ tn Heb “and they stoned him with stones and he died.”

[21:14]  ⁷ tn Heb “Naboth was stoned and he died.” So also in v. 15.

[21:2]  ⁸ tn Heb “if it is good in your eyes.”

[21:2]  ⁹ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[10:5]  ¹⁰ tn Grk “And now.” 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.

[10:5]  ¹¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ¹² tn Grk “a certain Simon.”

[10:6]  ¹³ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:7]  ¹⁴ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ¹⁵ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ¹⁶ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[54:3]  ¹⁷ tc Many medieval Hebrew mss read זֵדִים (zedim, “proud ones”) rather than זָרִים (zarim, “foreigners”). (No matter which reading one chooses as original, dalet-resh confusion accounts for the existence of the variant.) The term זֵדִים (“proud ones”) occurs in parallelism with עָרִיצִים (’aritsim, “violent ones”) in Ps 86:14 and Isa 13:11. However, זָרִים (zarim, “foreigners”) is parallel to עָרִיצִים (’aritsim, “violent ones”) in Isa 25:5; 29:5; Ezek 28:7; 31:12.

[54:3]  ¹⁸ tn Heb “rise against me.”

[54:3]  ¹⁹ tn Heb “and ruthless ones seek my life, they do not set God in front of them.”

[29:26]  ²⁰ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

[29:26]  ²¹ tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.