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 3:11-13

3:11 Jehoshaphat asked, “Is there no prophet of the Lord here that we might seek the Lord’s direction?” ⁷  One of the servants of the king of Israel answered, “Elisha son of Shapat is here; he used to be Elijah’s servant.” ⁸  3:12 Jehoshaphat said, “The Lord speaks through him.” ⁹  So the king of Israel and Jehoshaphat and the king of Edom went down to visit him.

3:13 Elisha said to the king of Israel, “Why are you here? ¹⁰  Go to your father’s prophets or your mother’s prophets!” The king of Israel replied to him, “No, for the Lord is the one who summoned these three kings so that he can hand them over to Moab.”

2 Raja-raja 3:1

Moab Fights with Israel

3:1 In the eighteenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Jehoram became king over Israel in Samaria; ¹¹  he ruled for twelve years.

Kisah Para Rasul 14:1-4

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹²  when Paul and Barnabas ¹³  went into the Jewish synagogue ¹⁴  and spoke in such a way that a large group ¹⁵  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ¹⁶  stirred up the Gentiles and poisoned their minds ¹⁷  against the brothers. 14:3 So they stayed there ¹⁸  for a considerable time, speaking out courageously for the Lord, who testified ¹⁹  to the message ²⁰  of his grace, granting miraculous signs ²¹  and wonders to be performed through their hands. 14:4 But the population ²²  of the city was divided; some ²³  sided with the Jews, and some with the apostles.

Lukas 13:23

13:23 Someone ²⁴  asked ²⁵  him, “Lord, will only a few ²⁶  be saved?” So ²⁷  he said to them,

Kisah Para Rasul 16:30

16:30 Then he brought them outside ²⁸  and asked, “Sirs, what must ²⁹  I do to be saved?”

[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).

[3:11]  ⁷ tn Heb “that we might inquire of the Lord through him?”

[3:11]  ⁸ tn Heb “who poured water on the hands of Elijah.” This refers to one of the typical tasks of a servant.

[3:12]  ⁹ tn Heb “the word of the Lord is with him.”

[3:13]  ¹⁰ tn Or “What do we have in common?” The text reads literally, “What to me and to you?”

[3:1]  ¹¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[14:1]  ¹² sn Iconium. See the note in 13:51.

[14:1]  ¹³ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁴ sn See the note on synagogue in 6:9.

[14:1]  ¹⁵ tn Or “that a large crowd.”

[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.”

[14:3]  ¹⁸ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹⁹ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²⁰ tn Grk “word.”

[14:3]  ²¹ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ²² tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²³ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[13:23]  ²⁴ tn Here δέ (de) has not been translated.

[13:23]  ²⁵ tn Grk “said to.”

[13:23]  ²⁶ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[16:30]  ²⁸ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

[16:30]  ²⁹ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.