2 Samuel 8:18

8:18 Benaiah son of Jehoida supervised ¹  the Kerithites and Pelethites; and David’s sons were priests. ² 

2 Samuel 20:7

20:7 So Joab’s men, accompanied by the Kerethites, the Pelethites, and all the warriors, left Jerusalem to pursue Sheba son of Bicri.

2 Samuel 20:23

20:23 Now Joab was the general in command of all the army of Israel. Benaiah the son of Jehoida was over the Kerethites and the Perethites.

2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ³  named Sheba son of Bicri, a Benjaminite, ⁴  happened to be there. He blew the trumpet ⁵  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ⁶  O Israel!”

1 Samuel 30:14

30:14 We conducted a raid on the Negev of the Kerethites, on the area of Judah, and on the Negev of Caleb. We burned Ziklag.” ⁷ 

1 Samuel 30:1

David Defeats the Amalekites

30:1 On the third day David and his men came to Ziklag. Now the Amalekites had raided the Negev and Ziklag. They attacked Ziklag and burned it. ⁸ 

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁹  the former ¹⁰  account, ¹¹  Theophilus, ¹²  about all that Jesus began to do and teach

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹³  the former ¹⁴  account, ¹⁵  Theophilus, ¹⁶  about all that Jesus began to do and teach

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁷  and began to beat ¹⁸  him in front of the judgment seat. ¹⁹  Yet none of these things were of any concern ²⁰  to Gallio.

[8:18]  ¹ tc The translation follows the Syriac Peshitta, Targum, and Vulgate in reading “over,” rather than the simple conjunction that appears in MT. See also the parallel passage in 1 Chr 18:17.

[8:18]  ² sn That David’s sons could have been priests, in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word “priest” (כֹּהֵן, kohen) during this period of time could be used in a broader sense of “chief ruler” (KJV); “chief minister” (ASV, NASB), or “royal adviser” (NIV), perhaps based on the parallel passage in 1 Chr 18:17 which has “the king’s leading officials”, or (2) that in David’s day members of the king’s family could function as a special category of “priests” (cf. NLT “priestly leaders”). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18.

[20:1]  ³ tn Heb “a man of worthlessness.”

[20:1]  ⁴ tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.

[20:1]  ⁵ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ⁶ tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.

[30:14]  ⁷ tn The Hebrew text adds “with fire.”

[30:1]  ⁸ tn The Hebrew text adds “with fire.”

[1:1]  ⁹ tn Or “produced,” Grk “made.”

[1:1]  ¹⁰ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹¹ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹² tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:1]  ¹³ tn Or “produced,” Grk “made.”

[1:1]  ¹⁴ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹⁵ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ¹⁶ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

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

[18:17]  ¹⁹ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁰ 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.