2 Tawarikh 11:3

11:3 “Say this to King Rehoboam son of Solomon of Judah and to all the Israelites in Judah and Benjamin,

2 Tawarikh 11:1

11:1 When Rehoboam arrived in Jerusalem, he summoned 180,000 skilled warriors from Judah and Benjamin ¹  to attack Israel and restore the kingdom to Rehoboam.

Kisah Para Rasul 12:17

12:17 He motioned to them ²  with his hand to be quiet and then related ³  how the Lord had brought ⁴  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ⁵ 

Kisah Para Rasul 14:22-24

14:22 They strengthened ⁶  the souls of the disciples and encouraged them to continue ⁷  in the faith, saying, “We must enter the kingdom ⁸  of God through many persecutions.” ⁹  14:23 When they had appointed elders ¹⁰  for them in the various churches, ¹¹  with prayer and fasting ¹²  they entrusted them to the protection ¹³  of the Lord in whom they had believed. 14:24 Then they passed through ¹⁴  Pisidia and came into Pamphylia, ¹⁵ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ¹⁶  stirred up the Gentiles and poisoned their minds ¹⁷  against the brothers.

Kisah Para Rasul 17:19

17:19 So they took Paul and ¹⁸  brought him to the Areopagus, ¹⁹  saying, “May we know what this new teaching is that you are proclaiming?

Hosea 5:10-11

The Oppressors of the Helpless Will Be Oppressed

5:10 The princes of Judah are like those who move boundary markers.

I will pour out my rage on them like a torrential flood! ²⁰ 

5:11 Ephraim will be oppressed, ²¹  crushed ²²  under judgment, ²³ 

because he was determined to pursue worthless idols. ²⁴ 

Mikha 6:16

6:16 You implement the regulations of Omri,

and all the practices of Ahab’s dynasty; ²⁵ 

you follow their policies. ²⁶ 

Therefore I will make you an appalling sight, ²⁷ 

the city’s ²⁸  inhabitants will be taunted derisively, ²⁹ 

and nations will mock all of you.” ³⁰ 

[11:1]  ¹ tn Heb “he summoned the house of Judah and Benjamin, 180,000 chosen men, accomplished in war.”

[12:17]  ² tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ³ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ⁴ tn Or “led.”

[12:17]  ⁵ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[14:22]  ⁶ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁷ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁹ tn Or “sufferings.”

[14:23]  ¹⁰ sn Appointed elders. See Acts 20:17.

[14:23]  ¹¹ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ¹² tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ¹³ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ¹⁴ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ¹⁵ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:2]  ¹⁶ tn Or “who would not believe.”

[14:2]  ¹⁷ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[17:19]  ¹⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ¹⁹ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[5:10]  ²⁰ tn Heb “like water” (so KJV, NAB, NRSV); NLT “like a waterfall.” The term מַיִם (mayim, “water”) often refers to literal flood waters (Gen 7:7, 10; 8:3, 7-9; Isa 54:9) and figuratively describes the Lord’s judgment that totally destroys the wicked (BDB 566 s.v. מַי 4.k).

[5:11]  ²¹ tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.

[5:11]  ²² sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord’s judgment.

[5:11]  ²³ tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).

[5:11]  ²⁴ tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

[6:16]  ²⁵ tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

[6:16]  ²⁶ tn Heb “and you walk in their plans.”

[6:16]  sn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.

[6:16]  ²⁷ tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

[6:16]  ²⁸ tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

[6:16]  ²⁹ tn Heb “[an object] of hissing,” which was a way of taunting someone.

[6:16]  ³⁰ tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).

[6:16]  tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15.