2 Samuel 12:7-9

12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose ¹  you to be king over Israel and I rescued you from the hand of Saul. 12:8 I gave you your master’s house, and put your master’s wives into your arms. ²  I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 12:9 Why have you shown contempt for the word of the Lord by doing evil in my ³  sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! ⁴  You have killed him with the sword of the Ammonites.

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ⁵  to David. When he came to David, ⁶  Nathan ⁷  said, ⁸  “There were two men in a certain city, one rich and the other poor.

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁹  many more days in Corinth, ¹⁰  said farewell to ¹¹  the brothers and sailed away to Syria accompanied by ¹²  Priscilla and Aquila. ¹³  He ¹⁴  had his hair cut off ¹⁵  at Cenchrea ¹⁶  because he had made a vow. ¹⁷ 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ¹⁸  God. Then they said to him, “You see, brother, how many thousands of Jews ¹⁹  there are who have believed, and they are all ardent observers ²⁰  of the law. ²¹ 

Kisah Para Rasul 21:2

21:2 We found ²²  a ship crossing over to Phoenicia, ²³  went aboard, ²⁴  and put out to sea. ²⁵ 

Kisah Para Rasul 16:9

16:9 A ²⁶  vision appeared to Paul during the night: A Macedonian man was standing there ²⁷  urging him, ²⁸  “Come over ²⁹  to Macedonia ³⁰  and help us!”

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ³¹  They replied, ³²  “No, we have not even ³³  heard that there is a Holy Spirit.”

Kisah Para Rasul 25:15-16

25:15 When I was in Jerusalem, ³⁴  the chief priests and the elders of the Jews informed ³⁵  me about him, ³⁶  asking for a sentence of condemnation ³⁷  against him. 25:16 I answered them ³⁸  that it was not the custom of the Romans to hand over anyone ³⁹  before the accused had met his accusers face to face ⁴⁰  and had been given ⁴¹  an opportunity to make a defense against the accusation. ⁴² 

Ayub 34:18

34:18 who says to a king, ⁴³  ‘Worthless man’ ⁴⁴ 

and to nobles, ‘Wicked men,’

Amsal 19:3

19:3 A person’s folly ⁴⁵  subverts ⁴⁶  his way,

and ⁴⁷  his heart rages ⁴⁸  against the Lord.

Matius 14:3-4

14:3 For Herod had arrested John, bound him, ⁴⁹  and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told ⁵⁰  him, “It is not lawful for you to have her.” ⁵¹ 

[12:7]  ¹ tn Heb “anointed.”

[12:8]  ² tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.

[12:9]  ³ tc So the Qere; the Kethib has “his.”

[12:9]  ⁴ tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.

[12:1]  ⁵ tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).

[12:1]  ⁶ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ⁷ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ⁸ tn The Hebrew text repeats “to him.”

[18:18]  ⁹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹¹ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹² tn Grk “Syria, and with him.”

[18:18]  ¹³ sn See the note on Aquila in 18:2.

[18:18]  ¹⁴ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁵ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁶ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ¹⁷ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[21:20]  ¹⁸ tn Or “glorified.”

[21:20]  ¹⁹ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ²⁰ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²¹ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:2]  ²² tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²³ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²⁴ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[16:9]  ²⁶ tn Grk “And a.” 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.

[16:9]  ²⁷ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ²⁸ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ²⁹ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ³⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[19:2]  ³¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[25:15]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ³⁵ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ³⁶ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ³⁷ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:16]  ³⁸ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ³⁹ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁴⁰ tn Or “has met his accusers in person.”

[25:16]  ⁴¹ tn Grk “and receives.”

[25:16]  ⁴² tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[34:18]  ⁴³ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

[34:18]  ⁴⁴ tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”

[19:3]  ⁴⁵ tn Heb “the folly of a man.”

[19:3]  ⁴⁶ tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”

[19:3]  sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).

[19:3]  ⁴⁷ tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.

[19:3]  ⁴⁸ sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.

[14:3]  ⁴⁹ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[14:4]  ⁵⁰ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ⁵¹ sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.