Kejadian 50:10

50:10 When they came to the threshing floor of Atad ¹  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ²  There Joseph observed a seven day period of mourning for his father.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ³ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁴ 

1 Samuel 13:1-2

Saul Fails the Lord

13:1 Saul was [thirty] ⁵  years old when he began to reign; he ruled over Israel for [forty] ⁶  years. 13:2 Saul selected for himself three thousand men from Israel. Two thousand of these were with Saul at Micmash and in the hill country of Bethel; ⁷  the remaining thousand were with Jonathan at Gibeah in the territory of Benjamin. ⁸  He sent all the rest of the people back home. ⁹ 

Kisah Para Rasul 20:3

20:3 where he stayed ¹⁰  for three months. Because the Jews had made ¹¹  a plot ¹²  against him as he was intending ¹³  to sail ¹⁴  for Syria, he decided ¹⁵  to return through Macedonia. ¹⁶ 

Yeremia 13:17

13:17 But if you will not pay attention to this warning, ¹⁷ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ¹⁸ 

because you, the Lord’s flock, ¹⁹  will be carried ²⁰  into exile.”

Yeremia 22:10

Judgment on Jehoahaz

22:10 “‘Do not weep for the king who was killed.

Do not grieve for him.

But weep mournfully for the king who has gone into exile.

For he will never return to see his native land again. ²¹ 

[50:10]  ¹ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ² tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.

[1:2]  ³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:2]  ⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[13:1]  ⁵ tc The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX mss lack the entire verse, some Greek mss have “thirty years” here (while others have “one year” like the MT). The Syriac Peshitta has Saul’s age as twenty-one. But this seems impossible to harmonize with the implied age of Saul’s son Jonathan in the following verse. Taking into account the fact that in v. 2 Jonathan was old enough to be a military leader, some scholars prefer to supply in v. 1 the number forty (cf. ASV, NASB). The present translation (“thirty”) is a possible but admittedly uncertain proposal based on a few Greek mss and followed by a number of English versions (e.g., NIV, NCV, NLT). Other English versions simply supply ellipsis marks for the missing number (e.g., NAB, NRSV).

[13:1]  ⁶ tc The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number in 2 Sam 13:1 as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1.

[13:2]  ⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:2]  ⁸ tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.

[13:2]  ⁹ tn Heb “each one to his tents.”

[20:3]  ¹⁰ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹¹ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ¹² sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ¹⁴ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ¹⁵ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[13:17]  ¹⁷ tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.

[13:17]  ¹⁸ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.

[13:17]  ¹⁹ tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor.

[13:17]  ²⁰ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[22:10]  ²¹ tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.

[22:10]  sn As the next verse makes clear, the king who will never return to see his native land is Shallum, also known as Jehoahaz (cf. 1 Chr 3:15; 2 Kgs 23:30, 33-34). He was made king by popular acclaim after the death of his father, Josiah, who was killed at Megiddo trying to stop Pharaoh Necho from going to the aid of the Assyrians. According to 2 Kgs 23:32 he was a wicked king. He was deposed by Necho and carried into exile where he died. The dead king alluded to is his father, Josiah, who was a godly king and was accordingly spared from seeing the destruction of his land (2 Kgs 22:20).