Kejadian 22:24

22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ¹  and sent them off to the east, away from his son Isaac. ² 

Kejadian 25:2

25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

1 Samuel 3:7

3:7 Now Samuel did not yet know the Lord; the word of the Lord had not yet been revealed to him.

1 Samuel 5:1

The Ark Causes Trouble for the Philistines

5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.

1 Samuel 16:22

16:22 Then Saul sent word to Jesse saying, “Let David be my servant, for I really like him.” ³ 

1 Samuel 19:5

19:5 He risked his life ⁴  when he struck down the Philistine and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?”

1 Samuel 20:3

20:3 Taking an oath, David again ⁵  said, “Your father is very much aware of the fact ⁶  that I have found favor with you, and he has thought, ⁷  ‘Don’t let Jonathan know about this, or he will be upset.’ But as surely as the Lord lives and you live, there is about one step between me and death!”

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ⁸  “What have I done? What is my offense? ⁹  How have I sinned before your father? For he is seeking my life!”

Kisah Para Rasul 11:3

11:3 saying, “You went to ¹⁰  uncircumcised men and shared a meal with ¹¹  them.”

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ¹²  the circumcised believers ¹³  took issue with ¹⁴  him,

Kisah Para Rasul 11:21

11:21 The ¹⁵  hand of the Lord was with them, and a great number who believed ¹⁶  turned ¹⁷  to the Lord.

Ester 2:14

2:14 In the evening she went, and in the morning she returned to a separate part ¹⁸  of the harem, to the authority of Shaashgaz the king’s eunuch who was overseeing the concubines. She would not go back to the king unless the king was pleased with her ¹⁹  and she was requested by name.

Kidung Agung 6:8-9

6:8 There may be sixty ²⁰  queens,

and eighty concubines,

and young women ²¹  without number.

6:9 But she is unique! ²² 

My dove, my perfect one!

She is the special daughter ²³  of her mother,

she is the favorite ²⁴  of the one who bore her.

The maidens ²⁵  saw her and complimented her; ²⁶ 

the queens and concubines praised her:

Daniel 5:3

5:3 So they brought the gold and silver ²⁷  vessels that had been confiscated from the temple, the house of God ²⁸  in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them.

Maleakhi 2:15

2:15 No one who has even a small portion of the Spirit in him does this. ²⁹  What did our ancestor ³⁰  do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. ³¹ 

[25:6]  ¹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ² tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[16:22]  ³ tn Heb “Let David stand before me, for he has found favor in my eyes.”

[19:5]  ⁴ tn Heb “and he put his life into his hand.”

[20:3]  ⁵ tc The LXX and the Syriac Peshitta lack the word “again.”

[20:3]  ⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[20:3]  ⁷ tn Heb “said,” that is, to himself. So also in v. 25.

[20:1]  ⁸ tn Heb “and he came and said before Jonathan.”

[20:1]  ⁹ tn Heb “What is my guilt?”

[11:3]  ¹⁰ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ¹¹ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:2]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹³ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁴ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:21]  ¹⁵ tn Grk “And the.” 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.

[11:21]  ¹⁶ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹⁷ sn Again, the expression turned is a summary term for responding to the gospel.

[2:14]  ¹⁸ tn Heb “second.” The numerical adjective שֵׁנִי (sheniy, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.

[2:14]  ¹⁹ tc The LXX does not include the words “was pleased with her.”

[6:8]  ²⁰ sn The sequence “sixty…eighty…beyond number” is an example of a graded numerical sequence and is not intended to be an exact numeration (see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 144-50).

[6:8]  ²¹ sn The term עַלְמָה (’almah, “young woman”) refers to a young woman who is of marriageable age or a newly married young woman, usually before the birth of her first child (HALOT 835-36 s.v. עַלְמָה; BDB 761 s.v. עַלְמָה) (e.g., Gen 24:43; Exod 2:8; Ps 68:26; Prov 30:19; Song 1:3; 6:8; Isa 7:14). The only other use of the term “young women” (עֲלָמוֹת) in the Song refers to the young women of Solomon’s harem (Song 6:8). The root עלם denotes the basic idea of “youthful, strong, passionate” (HALOT 835 s.v. III). While the term עַלְמָה may be used in reference to a young woman who is a virgin, the term itself does not explicitly denote “virgin.” The Hebrew term which explicitly denotes “virgin” is בְּתוּלָה (bÿtulah) which refers to a mature young woman without any sexual experience with men (e.g., Gen 24:16; Exod 22:15-16; Lev 21:3; Deut 22:23, 28; 32:25; Judg 12:12; 19:24; 2 Sam 13:2, 18; 1 Kgs 1:2; 2 Chr 36:17; Esth 2:2-3, 17, 19; Job 31:1; Pss 45:15; 78:63; 148:12; Isa 23:4; 62:5; Jer 2:32; 31:3; 51:22; Lam 1:4, 18; 2:10, 21; 5:11; Ezek 9:6; Joel 1:8; Amos 9:13; Zech 9:17; HALOT 166-7 s.v. בְּתוּלָה; BDB 143 s.v. בְּתוּלָה). The related noun בְּתוּלִים (bÿtulim) means “state of virginity” (Lev 21:13; Judg 11:37-38; Ezek 23:3, 8; Sir 42:10) and “evidence of virginity” (Deut 22:14-15, 17, 20) (HALOT 167 s.v. בְּתוּלִים).

[6:9]  ²² tn Alternately, “She alone is my dove, my perfect one.” The term אַחַת (’akhat) is used here as an adjective of quality: “unique, singular, the only one” (DCH 1:180 s.v. אֶחָד 1b). The masculine form is used elsewhere to describe Yahweh as the “only” or “unique” God of Israel who demands exclusive love and loyalty (Deut 6:4; Zech 14:9). Although Solomon possessed a large harem, she was the only woman for him.

[6:9]  ²³ tn Heb “the only daughter of her mother.” The phrase אַחַת לְאִמָּה (’akhat lÿ’immah) is sometimes translated as “the only daughter of her mother” (NIV, NASB) or “the only one of her mother” (KJV). K&D 18:112 suggests that she was not her mother’s only daughter, but her most special daughter. This is supported by the parallelism with בָּרָה (barah, “favorite”) in the following line. Similarly, Gen 22:2 and Prov 4:3 use the masculine term אֶחָד (’ekhad, “the only one”) to refer to the specially favored son, that is, the heir.

[6:9]  ²⁴ tn The term בָּרָה (barah) is sometimes nuanced “pure” (NASB) because the root ברר I denotes “to purify, purge out” (BDB 140-41 s.v. בָּרַר). However, the root בָּרַר also denotes “to choose, select” (BDB 141 s.v. 2) (Neh 5:18; 1 Chr 7:40; 9:22; 16:41). Most translations adopt the second root, e.g., “the choice one” (KJV), “the favorite” (NIV), “favorite” (JB). This is supported by the exegetical tradition of LXX, which translates בָּרָה as ἐκλεκτή (eklekth, “the chosen one”).

[6:9]  ²⁵ tn Heb “daughters.”

[6:9]  ²⁶ tn Heb “to call blessed.” The verb אָשַׁר (’ashar) is used of people whom others consider fortunate because they have prospered or are to be commended (Gen 30:13; Ps 72:17; Mal 3:12, 15). Likewise, the verb הָלַל (halal, “to praise”) is used elsewhere of people who are held in high esteem by others either due to a commendable moral quality (Prov 31:28, 31) or due to one’s physical beauty (Gen 12:15; 2 Sam 14:25). The actual content of their praise of her appears in Song 6:10 in which they compare her beauty to that of the dawn, moon, sun, and stars.

[5:3]  ²⁷ tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.

[5:3]  ²⁸ tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”

[2:15]  ²⁹ tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).

[2:15]  ³⁰ tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).

[2:15]  ³¹ sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).