2 Raja-raja 5:3

5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! ¹  Then he would cure him of his skin disease.”

2 Raja-raja 5:1

Elisha Heals a Syrian General

5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, ²  for through him the Lord had given Syria military victories. But this great warrior had a skin disease. ³ 

1 Samuel 25:14-17

25:14 But one of the servants told Nabal’s wife Abigail, “David sent messengers from the desert to greet ⁴  our lord, but he screamed at them. 25:15 These men were very good to us. They did not insult us, nor did we sustain any loss during the entire time we were together ⁵  in the field. 25:16 Both night and day they were a protective wall for us the entire time we were with them, while we were tending our flocks. 25:17 Now be aware of this, and see what you can do. For disaster has been planned for our lord and his entire household. ⁶  He is such a wicked person ⁷  that no one tells him anything!”

1 Samuel 25:1

The Death of Samuel

25:1 Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran. ⁸ 

Kisah Para Rasul 20:23

20:23 except ⁹  that the Holy Spirit warns ¹⁰  me in town after town ¹¹  that ¹²  imprisonment ¹³  and persecutions ¹⁴  are waiting for me.

Kisah Para Rasul 20:31

20:31 Therefore be alert, ¹⁵  remembering that night and day for three years I did not stop warning ¹⁶  each one of you with tears.

Ayub 32:8-9

32:8 But it is a spirit in people,

the breath ¹⁷  of the Almighty,

that makes them understand.

32:9 It is not the aged ¹⁸  who are wise,

nor old men who understand what is right.

Yeremia 38:7-10

An Ethiopian Official Rescues Jeremiah from the Cistern

38:7 An Ethiopian, Ebed Melech, ¹⁹  a court official in the royal palace, heard that Jeremiah had been put ²⁰  in the cistern. While the king was holding court ²¹  at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. ²²  38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty ²³  men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.”

[5:3]  ¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[5:1]  ² tn Heb “was a great man before his master and lifted up with respect to the face.”

[5:1]  ³ tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.

[25:14]  ⁴ tn Heb “bless.”

[25:15]  ⁵ tn Heb “all the days we walked about with them when we were.”

[25:17]  ⁶ tn Heb “all his house” (so ASV, NRSV); NAB, NLT “his whole family.”

[25:17]  ⁷ tn Heb “he is a son of worthlessness.”

[25:1]  ⁸ tc The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.

[20:23]  ⁹ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹⁰ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ¹¹ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ¹² tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ¹³ tn Grk “bonds.”

[20:23]  ¹⁴ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:31]  ¹⁵ tn Or “be watchful.”

[20:31]  ¹⁶ tn Or “admonishing.”

[32:8]  ¹⁷ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[32:9]  ¹⁸ tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.

[38:7]  ¹⁹ sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).

[38:7]  ²⁰ tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.

[38:7]  ²¹ tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.

[38:9]  ²² tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).

[38:9]  sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).

[38:10]  ²³ tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew ms. Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task.