Hakim-hakim 19:22

19:22 They were having a good time, ¹  when suddenly ²  some men of the city, some good-for-nothings, ³  surrounded the house and kept beating ⁴  on the door. They said to the old man who owned the house, “Send out the man who came to visit you so we can have sex with him.” ⁵ 

Ulangan 13:13

13:13 some evil people ⁶  have departed from among you to entice the inhabitants of their cities, ⁷  saying, “Let’s go and serve other gods” (whom you have not known before). ⁸ 

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁹  should appear among you and show you a sign or wonder, ¹⁰ 

1 Samuel 30:22

30:22 But all the evil and worthless men among those who had gone with David said, “Since they didn’t go with us, ¹¹  we won’t give them any of the loot we retrieved! They may take only their wives and children. Let them lead them away and be gone!”

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

1 Samuel 20:1

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ¹²  “What have I done? What is my offense? ¹³  How have I sinned before your father? For he is seeking my life!”

1 Samuel 23:6

David Eludes Saul Again

23:6 Now when Abiathar son of Ahimelech had fled to David at Keilah, he had brought with him an ephod. ¹⁴ 

1 Samuel 23:1

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁵  my heart? For I am ready not only to be tied up, ¹⁶  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:2

21:2 We found ¹⁷  a ship crossing over to Phoenicia, ¹⁸  went aboard, ¹⁹  and put out to sea. ²⁰ 

Kisah Para Rasul 13:7

13:7 who was with the proconsul ²¹  Sergius Paulus, an intelligent man. The proconsul ²²  summoned ²³  Barnabas and Saul and wanted to hear ²⁴  the word of God.

[19:22]  ¹ tn Heb “they were making their heart good.”

[19:22]  ² tn Heb “and look.”

[19:22]  ³ tn Heb “the men of the city, men, the sons of wickedness.” The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.

[19:22]  ⁴ tn The Hitpael verb form appears to have an iterative force here, indicating repeated action.

[19:22]  ⁵ tn Heb “so we can know him.” On the surface one might think they simply wanted to meet the visitor and get to know him, but their hostile actions betray their double-talk. The old man, who has been living with them long enough to know what they are like, seems to have no doubts about the meaning of their words (see v. 23).

[13:13]  ⁶ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ⁷ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ⁸ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[13:1]  ⁹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹⁰ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[30:22]  ¹¹ tc Heb “with me.” The singular is used rather than the plural because the group is being treated as a singular entity, in keeping with Hebrew idiom. It is not necessary to read “with us,” rather than the MT “with me,” although the plural can be found here in a few medieval Hebrew mss. See also the LXX, Syriac Peshitta, and Vulgate, although these versions may simply reflect an understanding of the idiom as found in the MT rather than a different textual reading.

[20:1]  ¹² tn Heb “and he came and said before Jonathan.”

[20:1]  ¹³ tn Heb “What is my guilt?”

[23:6]  ¹⁴ tn Heb “an ephod went down in his hand.”

[21:13]  ¹⁵ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁶ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:2]  ¹⁷ 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]  ¹⁸ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁹ 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]  ²⁰ 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.”

[13:7]  ²¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ²² tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ²³ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ²⁴ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.