1 Raja-raja 21:25

21:25 (There had never been anyone like Ahab, who was firmly committed ¹  to doing evil in the sight of ²  the Lord, urged on by his wife Jezebel. ³ 

1 Raja-raja 21:2

21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, ⁴  I will pay you silver for it.” ⁵ 

Kisah Para Rasul 17:17

17:17 So he was addressing ⁶  the Jews and the God-fearing Gentiles ⁷  in the synagogue, ⁸  and in the marketplace every day ⁹  those who happened to be there.

Yesaya 50:1

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ¹⁰ 

Look, you were sold because of your sins; ¹¹ 

because of your rebellious acts I divorced your mother. ¹² 

Yesaya 52:3

52:3 For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

Roma 7:14

7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. ¹³ 

[21:25]  ¹ tn Heb “who sold himself.”

[21:25]  ² tn Heb “in the eyes of.”

[21:25]  ³ tn Heb “like Ahab…whom his wife Jezebel incited.”

[21:2]  ⁴ tn Heb “if it is good in your eyes.”

[21:2]  ⁵ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[17:17]  ⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ⁷ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁸ sn See the note on synagogue in 6:9.

[17:17]  ⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[50:1]  ¹⁰ sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ¹¹ sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ¹² sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.

[7:14]  ¹³ tn Grk “under sin.”