1 Raja-raja 16:11

16:11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. ¹ 

1 Raja-raja 21:21

21:21 The Lord says, ²  ‘Look, I am ready to bring disaster ³  on you. I will destroy you ⁴  and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. ⁵ 

1 Raja-raja 21:1

Ahab Murders Naboth

21:1 After this the following episode took place. ⁶  Naboth the Jezreelite owned a vineyard in Jezreel adjacent to the palace of King Ahab of Samaria. ⁷ 

1 Samuel 25:22

25:22 God will severely punish David, ⁸  if I leave alive until morning even one male ⁹  from all those who belong to him!”

1 Samuel 25:34

25:34 Otherwise, as surely as the Lord, the God of Israel, lives – he who has prevented me from harming you – if you had not come so quickly to meet me, by morning’s light not even one male belonging to Nabal would have remained alive!”

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ¹⁰  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

Kisah Para Rasul 9:8-9

9:8 So Saul got up from the ground, but although his eyes were open, ¹¹  he could see nothing. ¹²  Leading him by the hand, his companions ¹³  brought him into Damascus. 9:9 For ¹⁴  three days he could not see, and he neither ate nor drank anything. ¹⁵ 

[16:11]  ¹ tn Heb “and he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.”

[21:21]  ² tn The introductory formula “the Lord says” is omitted in the Hebrew text, but supplied in the translation for clarification.

[21:21]  ³ sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.

[21:21]  ⁴ tn Heb “I will burn after you.” Some take the verb בָּעַר (ba’ar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.

[21:21]  ⁵ tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or “abandoned”] in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס (’efes), “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.

[21:1]  ⁶ tn Heb “after these things.” The words “the following episode took place” are added for stylistic reasons.

[21:1]  ⁷ sn King Ahab of Samaria. Samaria, as the capital of the northern kingdom, here stands for the nation of Israel.

[21:1]  map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[25:22]  ⁸ tc Heb “Thus God will do to the enemies of David and thus he will add.” Most of the Old Greek ms tradition has simply “David,” with no reference to his enemies. In OT imprecations such as the one found in v. 22 it is common for the speaker to direct malediction toward himself as an indication of the seriousness with which he regards the matter at hand. In other words, the speaker invites on himself dire consequences if he fails to fulfill the matter expressed in the oath. However, in the situation alluded to in v. 22 the threat actually does not come to fruition due to the effectiveness of Abigail’s appeal to David in behalf of her husband Nabal. Instead, David is placated through Abigail’s intervention. It therefore seems likely that the reference to “the enemies of David” in the MT of v. 22 is the result of a scribal attempt to deliver David from the implied consequences of this oath. The present translation follows the LXX rather than the MT here.

[25:22]  ⁹ tn Heb “one who urinates against a wall” (also in v. 34); KJV “any that pisseth against the wall.”

[25:2]  ¹⁰ tn Heb “great.”

[9:8]  ¹¹ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ¹² sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ¹³ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ¹⁴ tn Grk “And for.” 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.

[9:9]  ¹⁵ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.