2 Samuel 15:4

15:4 Absalom would then say, “If only they would make me ¹  a judge in the land! Then everyone who had a judicial complaint ²  could come to me and I would make sure he receives a just settlement.”

2 Samuel 15:1

Absalom Leads an Insurrection against David

15:1 Some time later Absalom managed to acquire ³  a chariot and horses, as well as fifty men to serve as his royal guard. ⁴ 

Kisah Para Rasul 12:6-11

12:6 On that very night before Herod was going to bring him out for trial, ⁵  Peter was sleeping between two soldiers, bound with two chains, while ⁶  guards in front of the door were keeping watch ⁷  over the prison. 12:7 Suddenly ⁸  an angel of the Lord ⁹  appeared, and a light shone in the prison cell. He struck ¹⁰  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹¹  wrists. ¹²  12:8 The angel said to him, “Fasten your belt ¹³  and put on your sandals.” Peter ¹⁴  did so. Then the angel ¹⁵  said to him, “Put on your cloak ¹⁶  and follow me.” 12:9 Peter ¹⁷  went out ¹⁸  and followed him; ¹⁹  he did not realize that what was happening through the angel was real, ²⁰  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ²¹  they came to the iron ²²  gate leading into the city. It ²³  opened for them by itself, ²⁴  and they went outside and walked down one narrow street, ²⁵  when at once the angel left him. 12:11 When ²⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁷  me from the hand ²⁸  of Herod ²⁹  and from everything the Jewish people ³⁰  were expecting to happen.”

Kisah Para Rasul 12:2

12:2 He had James, the brother of John, executed with a sword. ³¹ 

Kisah Para Rasul 21:1-3

Paul’s Journey to Jerusalem

21:1 After ³²  we ³³  tore ourselves away ³⁴  from them, we put out to sea, ³⁵  and sailing a straight course, ³⁶  we came to Cos, ³⁷  on the next day to Rhodes, ³⁸  and from there to Patara. ³⁹  21:2 We found ⁴⁰  a ship crossing over to Phoenicia, ⁴¹  went aboard, ⁴²  and put out to sea. ⁴³  21:3 After we sighted Cyprus ⁴⁴  and left it behind on our port side, ⁴⁵  we sailed on to Syria and put in ⁴⁶  at Tyre, ⁴⁷  because the ship was to unload its cargo there.

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ⁴⁸  he will be master over all the fruit of ⁴⁹  my labor ⁵⁰ 

for which I worked so wisely ⁵¹  on earth! ⁵² 

This also is futile!

Yeremia 22:15-17

22:15 Does it make you any more of a king

that you outstrip everyone else in ⁵³  building with cedar?

Just think about your father.

He was content that he had food and drink. ⁵⁴ 

He did what was just and right. ⁵⁵ 

So things went well with him.

22:16 He upheld the cause of the poor and needy.

So things went well for Judah.’ ⁵⁶ 

The Lord says,

‘That is a good example of what it means to know me.’ ⁵⁷ 

22:17 But you are always thinking and looking

for ways to increase your wealth by dishonest means.

Your eyes and your heart are set

on killing some innocent person

and committing fraud and oppression. ⁵⁸ 

[15:4]  ¹ tn Heb “Who will make me?”

[15:4]  ² tn Heb “a complaint and a judgment.” The expression is a hendiadys.

[15:1]  ³ tn Heb “acquired for himself.”

[15:1]  ⁴ tn Heb “to run ahead of him.”

[12:6]  ⁵ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ⁶ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ⁷ tn Or “were guarding.”

[12:7]  ⁸ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ¹⁰ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ¹¹ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ¹² tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ¹³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁶ tn Or “outer garment.”

[12:9]  ¹⁷ tn Grk “And going out he followed.”

[12:9]  ¹⁸ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ¹⁹ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ²⁰ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ²¹ tn Or perhaps, “guard posts.”

[12:10]  ²² sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ²³ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ²⁴ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²⁵ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ²⁶ tn Grk “And when.” 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.

[12:11]  ²⁷ tn Or “delivered.”

[12:11]  ²⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ³⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:2]  ³¹ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[21:1]  ³² tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ³³ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ³⁴ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ³⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ³⁶ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ³⁷ sn Cos was an island in the Aegean Sea.

[21:1]  ³⁸ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ³⁹ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ⁴⁰ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") 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 in the translation.

[21:2]  ⁴¹ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁴² tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ⁴³ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:3]  ⁴⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ⁴⁵ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ⁴⁶ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ⁴⁷ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[2:19]  ⁴⁸ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ⁴⁹ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ⁵⁰ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ⁵¹ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ⁵² tn Heb “under the sun.”

[22:15]  ⁵³ tn For the use of this verb see Jer 12:5 where it is used of Jeremiah “competing” with horses. The form is a rare Tiphel (see GKC 153 §55.h).

[22:15]  ⁵⁴ tn Heb “Your father, did he not eat and drink and do justice and right.” The copulative vav in front of the verbs here (all Hebrew perfects) shows that these actions are all coordinate not sequential. The contrast drawn here between the actions of Jehoiakim and Josiah show that the phrase eating and drinking should be read in the light of the same contrasts in Eccl 2 which ends with the note of contentment in Eccl 2:24 (see also Eccl 3:13; 5:18 [5:17 HT]; 8:15). The question is, of course, rhetorical setting forth the positive role model against which Jehoiakim’s actions are to be condemned. The key terms here are “then things went well with him” which is repeated in the next verse after the reiteration of Josiah’s practice of justice.

[22:15]  ⁵⁵ sn The father referred to here is the godly king Josiah. He followed the requirements for kings set forth in 22:3 in contrast to his son who did not (22:13).

[22:16]  ⁵⁶ tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”

[22:16]  ⁵⁷ tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.

[22:16]  sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.

[22:17]  ⁵⁸ tn Heb “Your eyes and your heart do not exist except for dishonest gain and for innocent blood to shed [it] and for fraud and for oppression to do [them].” The sentence has been broken up to conform more to English style and the significance of “eyes” and “heart” explained before they are introduced into the translation.