Ezra 4:9

4:9 From ¹  Rehum the commander, Shimshai the scribe, and the rest of their colleagues – the judges, the rulers, the officials, the secretaries, the Erechites, the Babylonians, the people of Susa (that is, ²  the Elamites),

Ezra 4:2

4:2 they came to Zerubbabel and the leaders ³  and said to them, “Let us help you build, ⁴  for like you we seek your God and we have been sacrificing to him ⁵  from the time ⁶  of King Esarhaddon ⁷  of Assyria, who brought us here.” ⁸ 

1 Samuel 8:17

8:17 He will demand a tenth of your flocks, and you yourselves will be his servants.

1 Samuel 20:25

20:25 The king sat down in his usual place by the wall, with Jonathan opposite him ⁹  and Abner at his side. ¹⁰  But David’s place was vacant.

1 Samuel 20:2

20:2 Jonathan ¹¹  said to him, “By no means are you going to die! My father does nothing ¹²  large or small without making me aware of it. ¹³  Why would my father hide this matter from me? It just won’t happen!”

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹⁴  many more days in Corinth, ¹⁵  said farewell to ¹⁶  the brothers and sailed away to Syria accompanied by ¹⁷  Priscilla and Aquila. ¹⁸  He ¹⁹  had his hair cut off ²⁰  at Cenchrea ²¹  because he had made a vow. ²² 

[4:9]  ¹ tn Aram “then.” What follows in v. 9 seems to be the preface of the letter, serving to identify the senders of the letter. The word “from” is not in the Aramaic text but has been supplied in the translation for clarity.

[4:9]  ² tn For the qere of the MT (דֶּהָיֵא, dehaye’, a proper name) it seems better to retain the Kethib דִּהוּא (dihu’, “that is”). See F. Rosenthal, Grammar, 25, §35; E. Vogt, Lexicon linguae aramaicae, 36.

[4:2]  ³ tn Heb “the heads of the fathers.” So also in v. 3.

[4:2]  ⁴ tn Heb “Let us build with you.”

[4:2]  ⁵ tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ (vÿlo, “and him”) rather than the Kethib of the MT, וְלֹא (vÿlo’, “and not”).

[4:2]  ⁶ tn Heb “days.”

[4:2]  ⁷ sn Esarhaddon was king of Assyria ca. 681-669 b.c.

[4:2]  ⁸ sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.

[20:25]  ⁹ tc Heb “and Jonathan arose.” Instead of MT’s וַיָּקָם (vayyaqam, “and he arose”; from the hollow verbal root קוּם, qum), the translation assumes a reading וַיִּקַדֵּם (vayyiqaddem, “and he was in front of”; from the verbal root קדם, qdm). See P. K. McCarter, I Samuel (AB), 338.

[20:25]  ¹⁰ tn Heb “and Abner sat at the side of Saul.”

[20:2]  ¹¹ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ¹² tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ¹³ tn Heb “without uncovering my ear.”

[18:18]  ¹⁴ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ¹⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹⁶ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹⁷ tn Grk “Syria, and with him.”

[18:18]  ¹⁸ sn See the note on Aquila in 18:2.

[18:18]  ¹⁹ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²⁰ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²¹ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²² sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.