2 Tawarikh 31:12

31:12 they brought in the contributions, tithes, ¹  and consecrated items that had been offered. ²  Konaniah, a Levite, was in charge of all this, assisted by his brother Shimei.

2 Tawarikh 31:2

The People Contribute to the Temple

31:2 Hezekiah appointed the divisions of the priests and Levites to do their assigned tasks ³  – to offer burnt sacrifices and present offerings and to serve, give thanks, and offer praise in the gates of the Lord’s sanctuary. ⁴ 

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁵  But she kept insisting that it was Peter, ⁶  and they kept saying, ⁷  “It is his angel!” ⁸ 

Kisah Para Rasul 22:7

22:7 Then I ⁹  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’

Nehemia 7:2

7:2 I then put in charge over Jerusalem ¹⁰  my brother Hanani and Hananiah ¹¹  the chief of the citadel, for he was a faithful man and feared God more than many do.

Amsal 28:20

28:20 A faithful person ¹²  will have an abundance of blessings,

but the one who hastens ¹³  to gain riches will not go unpunished.

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ¹⁴ 

but the righteous person is as confident ¹⁵  as a lion.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

[31:12]  ¹ tn Heb “tenth.”

[31:12]  ² tn Heb “and holy things in faithfulness.”

[31:2]  ³ tn Heb “and Hezekiah appointed the divisions of the priests and the Levites according to their divisions, each in accordance with his service for the priests and for the Levites.”

[31:2]  ⁴ tn Heb “in the gates of the encampments of the Lord.”

[12:15]  ⁵ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁶ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁷ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁸ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[22:7]  ⁹ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[7:2]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:2]  ¹¹ tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.

[28:20]  ¹² tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.

[28:20]  sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.

[28:20]  ¹³ sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.

[28:1]  ¹⁴ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ¹⁵ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.