2 Raja-raja 1:2

1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria ¹  and was injured. He sent messengers with these orders, ²  “Go, ask ³  Baal Zebub, ⁴  the god of Ekron, if I will survive this injury.”

2 Raja-raja 1:6

1:6 They replied, ⁵  “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. ⁶  Therefore you will not leave the bed you lie on, for you will certainly die.”’”

2 Raja-raja 5:27

5:27 Therefore Naaman’s skin disease will afflict ⁷  you and your descendants forever!” When Gehazi ⁸  went out from his presence, his skin was as white as snow. ⁹ 

2 Raja-raja 5:2

5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife.

2 Raja-raja 16:10-12

16:10 When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. ¹⁰  King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. ¹¹  16:11 Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus. ¹²  Uriah the priest finished it before King Ahaz arrived back from Damascus. ¹³  16:12 When the king arrived back from Damascus and ¹⁴  saw the altar, he approached it ¹⁵  and offered a sacrifice on it. ¹⁶ 

2 Raja-raja 24:1

24:1 During Jehoiakim’s reign, ¹⁷  King Nebuchadnezzar of Babylon attacked. ¹⁸  Jehoiakim was his subject for three years, but then he rebelled against him. ¹⁹ 

2 Raja-raja 24:1

24:1 During Jehoiakim’s reign, ²⁰  King Nebuchadnezzar of Babylon attacked. ²¹  Jehoiakim was his subject for three years, but then he rebelled against him. ²² 

Mazmur 90:7-11

90:7 Yes, ²³  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ²⁴ 

you even know about our hidden sins. ²⁵ 

90:9 Yes, ²⁶  throughout all our days we experience your raging fury; ²⁷ 

the years of our lives pass quickly, like a sigh. ²⁸ 

90:10 The days of our lives add up to seventy years, ²⁹ 

or eighty, if one is especially strong. ³⁰ 

But even one’s best years are marred by trouble and oppression. ³¹ 

Yes, ³²  they pass quickly ³³  and we fly away. ³⁴ 

90:11 Who can really fathom the intensity of your anger? ³⁵ 

Your raging fury causes people to fear you. ³⁶ 

Amsal 1:27-29

1:27 when what you dread ³⁷  comes like a whirlwind, ³⁸ 

and disaster strikes you ³⁹  like a devastating storm, ⁴⁰ 

when distressing trouble ⁴¹  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ⁴²  me, but they will not find me.

1:29 Because ⁴³  they hated moral knowledge, ⁴⁴ 

and did not choose to fear the Lord, ⁴⁵ 

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ⁴⁶  struck ⁴⁷  Herod ⁴⁸  down because he did not give the glory to God, and he was eaten by worms and died. ⁴⁹ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁵⁰  laid hands on ⁵¹  some from the church to harm them. ⁵² 

Kolose 1:1

Salutation

1:1 From Paul, ⁵³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[1:2]  ¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:2]  ² tn Heb “and he sent messengers and said to them.”

[1:2]  ³ tn That is, “seek an oracle from.”

[1:2]  ⁴ sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.

[1:6]  ⁵ tn Heb “said to him.”

[1:6]  ⁶ tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used).

[5:27]  ⁷ tn Heb “cling to.”

[5:27]  ⁸ tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

[5:27]  ⁹ tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.

[16:10]  ¹⁰ tn Heb “in Damascus.”

[16:10]  ¹¹ tn Heb “the likeness of the altar and its pattern for all its work.”

[16:11]  ¹² tn Heb “according to all that King Ahaz sent from Damascus.”

[16:11]  ¹³ tn Heb “so Uriah the priest did, until the arrival of King Ahaz from Damascus.”

[16:12]  ¹⁴ tn Heb “and the king.”

[16:12]  ¹⁵ tn Heb “the altar.”

[16:12]  ¹⁶ tn Or “ascended it.”

[24:1]  ¹⁷ tn Heb “In his days.”

[24:1]  ¹⁸ tn Heb “came up.” Perhaps an object (“against him”) has been accidentally omitted from the text. See M. Cogan and H. Tadmor, II Kings (AB), 306.

[24:1]  ¹⁹ tn The Hebrew text has “and he turned and rebelled against him.”

[24:1]  ²⁰ tn Heb “In his days.”

[24:1]  ²¹ tn Heb “came up.” Perhaps an object (“against him”) has been accidentally omitted from the text. See M. Cogan and H. Tadmor, II Kings (AB), 306.

[24:1]  ²² tn The Hebrew text has “and he turned and rebelled against him.”

[90:7]  ²³ tn Or “for.”

[90:8]  ²⁴ tn Heb “you set our sins in front of you.”

[90:8]  ²⁵ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[90:9]  ²⁶ tn Or “for.”

[90:9]  ²⁷ tn Heb “all our days pass by in your anger.”

[90:9]  ²⁸ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

[90:10]  ²⁹ tn Heb “the days of our years, in them [are] seventy years.”

[90:10]  ³⁰ tn Heb “or if [there is] strength, eighty years.”

[90:10]  ³¹ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

[90:10]  ³² tn or “for.”

[90:10]  ³³ tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.

[90:10]  ³⁴ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).

[90:11]  ³⁵ tn Heb “Who knows the strength of your anger?”

[90:11]  ³⁶ tn Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךְ (ukhyir’otekh, “and like your fear”) to יִרְאָתְךְ (yir’otkh, “your fear”), understanding a virtual dittography (אַפֶּךָ וּכְיִרְאָתְךְ, ’apekha ukhyir’otekh) to have occurred. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.

[1:27]  ³⁷ tn Heb “your dread.” See note on 1:31.

[1:27]  ³⁸ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ³⁹ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ⁴⁰ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ⁴¹ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ⁴² tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[1:29]  ⁴³ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ⁴⁴ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ⁴⁵ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[12:23]  ⁴⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁴⁷ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁴⁸ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁴⁹ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:1]  ⁵⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁵¹ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁵² tn Or “to cause them injury.”

[1:1]  ⁵³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.