1 Raja-raja 14:12-13

14:12 “As for you, get up and go home. When you set foot in the city, the boy will die. 14:13 All Israel will mourn him and bury him. He is the only one in Jeroboam’s family ¹  who will receive a decent burial, for he is the only one in whom the Lord God of Israel found anything good.

1 Raja-raja 14:2

14:2 Jeroboam told his wife, “Disguise ²  yourself so that people cannot recognize you are Jeroboam’s wife. Then go to Shiloh; Ahijah the prophet, who told me I would rule over this nation, lives there. ³ 

Kisah Para Rasul 23:25-29

23:25 He wrote ⁴  a letter that went like this: ⁵ 

23:26 Claudius Lysias to His Excellency Governor ⁶  Felix, ⁷  greetings. 23:27 This man was seized ⁸  by the Jews and they were about to kill him, ⁹  when I came up ¹⁰  with the detachment ¹¹  and rescued him, because I had learned that he was ¹²  a Roman citizen. ¹³  23:28 Since I wanted to know ¹⁴  what charge they were accusing him of, ¹⁵  I brought him down to their council. ¹⁶  23:29 I found he ¹⁷  was accused with reference to controversial questions ¹⁸  about their law, but no charge against him deserved death or imprisonment. ¹⁹ 

Yesaya 57:1

57:1 The godly ²⁰  perish,

but no one cares. ²¹ 

Honest people disappear, ²² 

when no one ²³  minds ²⁴ 

that the godly ²⁵  disappear ²⁶  because of ²⁷  evil. ²⁸ 

[14:13]  ¹ tn Heb “house.”

[14:2]  ² tn Heb “Get up, change yourself.”

[14:2]  ³ tn Heb “look, Ahijah the prophet is there, he told me [I would be] king over this nation.”

[23:25]  ⁴ tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.

[23:25]  ⁵ tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”

[23:26]  ⁶ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ⁷ sn Governor Felix. See the note on Felix in v. 24.

[23:27]  ⁸ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ⁹ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ¹⁰ tn Or “approached.”

[23:27]  ¹¹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ¹² tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ¹³ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[23:28]  ¹⁴ tn Or “determine.”

[23:28]  ¹⁵ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ¹⁶ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:29]  ¹⁷ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

[23:29]  ¹⁸ tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

[23:29]  sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

[23:29]  ¹⁹ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

[23:29]  sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

[57:1]  ²⁰ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ²¹ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ²² tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²³ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ²⁴ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ²⁵ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ²⁶ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²⁷ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ²⁸ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.