2 Raja-raja 11:1-2

Athaliah is Eliminated

11:1 When Athaliah the mother of Ahaziah saw that her son was dead, she was determined to destroy the entire royal line. ¹  11:2 So Jehosheba, the daughter of King Joram and sister of Ahaziah, took Ahaziah’s son Joash and sneaked ²  him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. ³  So he was hidden from Athaliah and escaped execution. ⁴ 

2 Raja-raja 9:23

9:23 Jehoram turned his chariot around and took off. ⁵  He said to Ahaziah, “It’s a trap, ⁶  Ahaziah!”

2 Raja-raja 9:1

Jehu Becomes King

9:1 Now Elisha the prophet summoned a member of the prophetic guild ⁷  and told him, “Tuck your robes into your belt, take this container ⁸  of olive oil in your hand, and go to Ramoth Gilead.

Kisah Para Rasul 18:17-18

18:17 So they all seized Sosthenes, the president of the synagogue, ⁹  and began to beat ¹⁰  him in front of the judgment seat. ¹¹  Yet none of these things were of any concern ¹²  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹³  many more days in Corinth, ¹⁴  said farewell to ¹⁵  the brothers and sailed away to Syria accompanied by ¹⁶  Priscilla and Aquila. ¹⁷  He ¹⁸  had his hair cut off ¹⁹  at Cenchrea ²⁰  because he had made a vow. ²¹ 

[11:1]  ¹ tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum) “arise,” is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125.

[11:2]  ² tn Heb “stole.”

[11:2]  ³ tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid in the temple for six years.

[11:2]  ⁴ tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.

[9:23]  ⁵ tn Heb “and Jehoram turned his hands and fled.” The phrase “turned his hands” refers to how he would have pulled on the reins in order to make his horses turn around.

[9:23]  ⁶ tn Heb “Deceit, Ahaziah.”

[9:1]  ⁷ tn Heb “one of the sons of the prophets.”

[9:1]  ⁸ tn Or “flask.”

[18:17]  ⁹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁰ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹¹ sn See the note on the term judgment seat in 18:12.

[18:17]  ¹² tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:18]  ¹³ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹⁵ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹⁶ tn Grk “Syria, and with him.”

[18:18]  ¹⁷ sn See the note on Aquila in 18:2.

[18:18]  ¹⁸ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁹ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²⁰ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²¹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.