2 Raja-raja 15:14

15:14 Menahem son of Gadi went up from Tirzah to ¹  Samaria and attacked Shallum son of Jabesh. ²  He killed him and took his place as king.

2 Raja-raja 15:25

15:25 His officer Pekah son of Remaliah conspired against him. He and fifty Gileadites assassinated Pekahiah, as well as Argob and Arieh, in Samaria in the fortress of the royal palace. ³  Pekah then took his place as king.

2 Raja-raja 15:30

15:30 Hoshea son of Elah conspired against Pekah son of Remaliah. He assassinated him ⁴  and took his place as king, in the twentieth year of the reign of Jotham son of Uzziah.

2 Raja-raja 9:24

9:24 Jehu aimed his bow and shot an arrow right between Jehoram’s shoulders. ⁵  The arrow went through ⁶  his heart and he fell to his knees in his chariot.

2 Raja-raja 9:31

9:31 When Jehu came through the gate, she said, “Is everything all right, Zimri, murderer of his master?” ⁷ 

2 Raja-raja 9:1

Jehu Becomes King

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

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ¹⁰  not to place any greater burden on you than these necessary rules: ¹¹ 

Kisah Para Rasul 16:9-10

16:9 A ¹²  vision appeared to Paul during the night: A Macedonian man was standing there ¹³  urging him, ¹⁴  “Come over ¹⁵  to Macedonia ¹⁶  and help us!” 16:10 After Paul ¹⁷  saw the vision, we attempted ¹⁸  immediately to go over to Macedonia, ¹⁹  concluding that God had called ²⁰  us to proclaim the good news to them.

Hosea 1:4-5

1:4 Then the Lord said to Hosea, ²¹  “Name him ‘Jezreel,’ because in a little while I will punish ²²  the dynasty ²³  of Jehu on account of the bloodshed ²⁴  in the valley of Jezreel, ²⁵  and I will put an end to the kingdom ²⁶  of Israel. ²⁷  1:5 At that time, ²⁸  I will destroy the military power ²⁹  of Israel in the valley of Jezreel.”

[15:14]  ¹ tn Heb “and came to.”

[15:14]  ² tn Heb “went up from Tirzah and arrived in Samaria and attacked Shallum son of Jabesh in Samaria.”

[15:25]  ³ tn Heb “and he struck him down in Samaria in the fortress of the house of the king, Argob and Arieh, and with him fifty men from the sons of the Gileadites, and they killed him.”

[15:25]  sn The precise identity of Argob and Arieh, as well as their relationship to the king, are uncertain. The usual assumption is that they were officials assassinated along with Pekahiah, or that they were two of the more prominent Gileadites involved in the revolt. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 173.

[15:30]  ⁴ tn Heb “and struck him down and killed him.”

[9:24]  ⁵ tn Heb “and Jehu filled his hand with the bow and he struck Jehoram between his shoulders.”

[9:24]  ⁶ tn Heb “went out from.”

[9:31]  ⁷ sn Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later (1 Kgs 16:9-20). On the surface Jezebel’s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu’s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, “You desire me, don’t you? And you need me!”

[9:1]  ⁸ tn Heb “one of the sons of the prophets.”

[9:1]  ⁹ tn Or “flask.”

[15:28]  ¹⁰ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ¹¹ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[16:9]  ¹² tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:9]  ¹³ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹⁴ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹⁵ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹⁸ tn Grk “sought.”

[16:10]  ¹⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ²⁰ tn Or “summoned.”

[1:4]  ²¹ tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.

[1:4]  ²² tn Heb “I will visit.” The verb פָּקַד (paqad, “to visit”) has a very broad range of meanings: (1) “to pay attention to; to look at” (a) favorably: to look after; to provide for; to care for; (b) unfavorably: to seek vengeance for; to punish for; (2) militarily: (a) “to muster; to enroll”; (b) “to inspect; to review”; (3) leadership: (a) “to rule over; to oversee”; (b) Hiphil: “to appoint an overseer” (see BDB 823 s.v. פָּקַד; HALOT 955-58 s.v. פקד). In this context, the nuance “to punish” or “to take vengeance” (see 1b above) is most appropriate. Cf. KJV, ASV “I will avenge”; NAB, NASB, NRSV “I will punish.”

[1:4]  ²³ tn Heb “house” (so NAB, NRSV); NCV “family”; CEV “descendants.”

[1:4]  ²⁴ tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects which are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place. Cf. NIV “the massacre”; TEV, CEV, NLT “the murders.”

[1:4]  ²⁵ tn Heb “I will visit the bloodshed of Jezreel upon the house of Jehu.”

[1:4]  ²⁶ tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.

[1:4]  ²⁷ sn The proper name יִזְרְעֶאל (yizré’e’l, “Jezreel”) sounds like יִשְׂרָאֵל (yisra’el, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.

[1:5]  ²⁸ tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).

[1:5]  ²⁹ tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, véshavarti ’et-qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).