2 Tawarikh 24:25-26

24:25 When they withdrew, they left Joash ¹  badly wounded. His servants plotted against him because of what he had done to ²  the son ³  of Jehoiada the priest. They murdered him on his bed. Thus ⁴  he died and was buried in the City of David, ⁵  but not in the tombs of the kings. 24:26 The conspirators were Zabad son of Shimeath (an Ammonite woman) and Jehozabad son of Shimrith (a Moabite woman).

2 Tawarikh 25:27-28

25:27 From the time Amaziah turned from following the Lord, conspirators plotted against him in Jerusalem, ⁶  so he fled to Lachish. But they sent assassins after him ⁷  and they killed him there. 25:28 His body was carried back by horses, ⁸  and he was buried in Jerusalem with his ancestors ⁹  in the City of David. ¹⁰ 

2 Tawarikh 25:2

25:2 He did what the Lord approved, ¹¹  but not with wholehearted devotion. ¹² 

1 Samuel 4:5-12

4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly ¹³  that the ground shook.

4:6 When the Philistines heard the sound of the shout, they said, “What is this loud shout in the camp of the Hebrews?” Then they realized that the ark of the Lord had arrived at the camp. 4:7 The Philistines were scared because they thought that gods had come to the camp. ¹⁴  They said, “Too bad for ¹⁵  us! We’ve never seen anything like this! 4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert! 4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!”

4:10 So the Philistines fought. Israel was defeated; they all ran home. ¹⁶  The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.

Eli Dies

4:12 On that day ¹⁷  a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head.

1 Samuel 4:2

4:2 The Philistines arranged their forces to fight ¹⁸  Israel. As the battle spread out, ¹⁹  Israel was defeated by ²⁰  the Philistines, who ²¹  killed about four thousand men in the battle line in the field.

Kisah Para Rasul 21:23-26

21:23 So do what ²²  we tell you: We have four men ²³  who have taken ²⁴  a vow; ²⁵  21:24 take them and purify ²⁶  yourself along with them and pay their expenses, ²⁷  so that they may have their heads shaved. ²⁸  Then ²⁹  everyone will know there is nothing in what they have been told ³⁰  about you, but that you yourself live in conformity with ³¹  the law. ³²  21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ³³  that they should avoid ³⁴  meat that has been sacrificed to idols ³⁵  and blood and what has been strangled ³⁶  and sexual immorality.” 21:26 Then Paul took the men the next day, ³⁷  and after he had purified himself ³⁸  along with them, he went to the temple and gave notice ³⁹  of the completion of the days of purification, ⁴⁰  when ⁴¹  the sacrifice would be offered for each ⁴²  of them.

Mazmur 55:23

55:23 But you, O God, will bring them ⁴³  down to the deep Pit. ⁴⁴ 

Violent and deceitful people ⁴⁵  will not live even half a normal lifespan. ⁴⁶ 

But as for me, I trust in you.

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ⁴⁷  God’s kindness toward you, provided you continue in his kindness; ⁴⁸  otherwise you also will be cut off.

[24:25]  ¹ tn Heb “him”; the referent (Joash) has been specified in the translation for clarity.

[24:25]  ² tn Heb “because of the shed blood of.”

[24:25]  ³ tc The MT has the plural בְּנֵי (bÿney, “sons”), but the final yod is dittographic. Note the yod that immediately follows.

[24:25]  ⁴ tn Heb “and he died.”

[24:25]  ⁵ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

[25:27]  ⁶ tn Heb “and they conspired against him [with] a conspiracy in Jerusalem.”

[25:27]  ⁷ tn Heb “and they sent after him to Lachish.”

[25:28]  ⁸ tn Heb “and they carried him on horses.”

[25:28]  ⁹ tn Heb “fathers.”

[25:28]  ¹⁰ tc The Hebrew text has “Judah,” but some medieval mss read “David,” as does the parallel passage in 2 Kgs 14:20.

[25:28]  sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

[25:2]  ¹¹ tn Heb “he did what was proper in the eyes of the Lord.”

[25:2]  ¹² tn Heb “a complete heart.”

[4:5]  ¹³ tn Heb “shouted [with] a great shout.”

[4:7]  ¹⁴ tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form.

[4:7]  ¹⁵ tn Traditionally “woe to.” They thought disaster was imminent.

[4:10]  ¹⁶ tn Heb “and they fled, each to his tents.”

[4:12]  ¹⁷ tn Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.

[4:2]  ¹⁸ tn Heb “to meet.”

[4:2]  ¹⁹ tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.

[4:2]  ²⁰ tn Heb “before.”

[4:2]  ²¹ tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.

[21:23]  ²² tn Grk “do this that.”

[21:23]  ²³ tn Grk “There are four men here.”

[21:23]  ²⁴ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ²⁵ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ²⁶ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ²⁷ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²⁸ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ²⁹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ³⁰ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ³¹ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ³² sn The law refers to the law of Moses.

[21:25]  ³³ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ³⁴ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ³⁵ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ³⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26]  ³⁷ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ³⁸ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ³⁹ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ⁴⁰ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ⁴¹ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ⁴² tn Grk “for each one.”

[55:23]  ⁴³ tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).

[55:23]  ⁴⁴ tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).

[55:23]  ⁴⁵ tn Heb “men of bloodshed and deceit.”

[55:23]  ⁴⁶ tn Heb “will not divide in half their days.”

[11:22]  ⁴⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ⁴⁸ tn Grk “if you continue in (the) kindness.”