2 Samuel 19:24

19:24 Now Mephibosheth, Saul’s grandson, ¹  came down to meet the king. From the day the king had left until the day he safely ²  returned, Mephibosheth ³  had not cared for his feet ⁴  nor trimmed ⁵  his mustache nor washed his clothes.

2 Samuel 19:28

19:28 After all, there was no one in the entire house of my grandfather ⁶  who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! ⁷  What further claim do I have to ask ⁸  the king for anything?”

2 Samuel 21:7

21:7 The king had mercy on Mephibosheth son of Jonathan, the son of Saul, in light of the Lord’s oath that had been taken between David and Jonathan son of Saul.

2 Samuel 21:1

The Gibeonites Demand Revenge

21:1 During David’s reign there was a famine for three consecutive years. So David inquired of the Lord. ⁹  The Lord said, “It is because of Saul and his bloodstained family, ¹⁰  because he murdered the Gibeonites.”

Kisah Para Rasul 12:6-8

12:6 On that very night before Herod was going to bring him out for trial, ¹¹  Peter was sleeping between two soldiers, bound with two chains, while ¹²  guards in front of the door were keeping watch ¹³  over the prison. 12:7 Suddenly ¹⁴  an angel of the Lord ¹⁵  appeared, and a light shone in the prison cell. He struck ¹⁶  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹⁷  wrists. ¹⁸  12:8 The angel said to him, “Fasten your belt ¹⁹  and put on your sandals.” Peter ²⁰  did so. Then the angel ²¹  said to him, “Put on your cloak ²²  and follow me.”

Kisah Para Rasul 12:2

12:2 He had James, the brother of John, executed with a sword. ²³ 

Kisah Para Rasul 24:22

24:22 Then Felix, ²⁴  who understood the facts ²⁵  concerning the Way ²⁶  more accurately, ²⁷  adjourned their hearing, ²⁸  saying, “When Lysias the commanding officer comes down, I will decide your case.” ²⁹ 

Yesaya 41:8-10

The Lord Encourages His People

41:8 “You, my servant Israel,

Jacob whom I have chosen,

offspring of Abraham my friend, ³⁰ 

41:9 you whom I am bringing back ³¹  from the earth’s extremities,

and have summoned from the remote regions –

I told you, “You are my servant.”

I have chosen you and not rejected you.

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ³² 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ³³ 

Yeremia 2:5

2:5 This is what the Lord says:

“What fault could your ancestors ³⁴  have possibly found in me

that they strayed so far from me? ³⁵ 

They paid allegiance to ³⁶  worthless idols, and so became worthless to me. ³⁷ 

[19:24]  ¹ tn Heb “son.”

[19:24]  ² tn Heb “in peace.” So also in v. 31.

[19:24]  ³ tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.

[19:24]  ⁴ tn Heb “done his feet.”

[19:24]  ⁵ tn Heb “done.”

[19:28]  ⁶ tn Heb “father.”

[19:28]  ⁷ tn Heb “and you placed your servant among those who eat at your table.”

[19:28]  ⁸ tn Heb “to cry out to.”

[21:1]  ⁹ tn Heb “sought the face of the Lord.”

[21:1]  ¹⁰ tn Heb “and the house of bloodshed.”

[12:6]  ¹¹ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹² tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ¹³ tn Or “were guarding.”

[12:7]  ¹⁴ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ¹⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹⁶ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ¹⁷ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹⁸ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ¹⁹ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ²⁰ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²² tn Or “outer garment.”

[12:2]  ²³ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[24:22]  ²⁴ sn See the note on Antonius Felix in 23:24.

[24:22]  ²⁵ tn Grk “the things.”

[24:22]  ²⁶ tn That is, concerning Christianity.

[24:22]  ²⁷ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²⁸ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ²⁹ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[41:8]  ³⁰ tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

[41:9]  ³¹ tn Heb “whom I have taken hold of [i.e., to lead back].”

[41:10]  ³² tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ³³ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[2:5]  ³⁴ tn Heb “fathers.”

[2:5]  ³⁵ tn Or “I did not wrong your ancestors in any way. Yet they went far astray from me.” Both translations are an attempt to render the rhetorical question which demands a negative answer.

[2:5]  ³⁶ tn Heb “They went/followed after.” This idiom is found most often in Deuteronomy or covenant contexts. It refers to loyalty to God and to his covenant or his commandments (e.g., 1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (e.g., Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (i.e., to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (e.g., 2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (see, e.g., Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).

[2:5]  ³⁷ tn The words “to me” are not in the Hebrew text but are implicit from the context: Heb “they followed after the worthless thing/things and became worthless.” There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing,” which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.