1 Samuel 22:18

22:18 Then the king said to Doeg, “You turn and strike down the priests!” So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five ¹  men who wore the linen ephod.

1 Samuel 23:23

23:23 Locate precisely all the places where he hides and return to me with dependable information. ²  Then I will go with you. If he is in the land, I will find him ³  among all the thousands of Judah.”

1 Samuel 23:2

23:2 So David asked the Lord, “Should I go and strike down these Philistines?” The Lord said to David, “Go, strike down the Philistines and deliver Keilah.”

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ⁴  David, and said to him, “Why are you by yourself with no one accompanying you?”

Proverbs 1:11-12

1:11 If they say, “Come with us!

We will ⁵  lie in wait ⁶  to shed blood; ⁷ 

we will ambush ⁸  an innocent person ⁹  capriciously. ¹⁰ 

1:12 We will swallow them alive ¹¹  like Sheol, ¹² 

those full of vigor ¹³  like those going down to the Pit.

Habakkuk 3:14

3:14 You pierce the heads of his warriors ¹⁴  with a spear. ¹⁵ 

They storm forward to scatter us; ¹⁶ 

they shout with joy as if they were plundering the poor with no opposition. ¹⁷ 

Luke 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ¹⁸  afterward ¹⁹  he went on through towns ²⁰  and villages, preaching and proclaiming the good news ²¹  of the kingdom of God. ²²  The ²³  twelve were with him,

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ²⁴  the Lord appointed seventy-two ²⁵  others and sent them on ahead of him two by two into every town ²⁶  and place where he himself was about to go.

[22:18]  ¹ tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.

[23:23]  ² tn Heb “established.”

[23:23]  ³ tn Heb “I will search him out.”

[21:1]  ⁴ tn Heb “trembled to meet.”

[1:11]  ⁵ tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.

[1:11]  ⁶ tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

[1:11]  ⁷ tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).

[1:11]  ⁸ tn Heb “lie in hiding.”

[1:11]  ⁹ tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.

[1:11]  ¹⁰ tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.

[1:12]  ¹¹ tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.

[1:12]  ¹² tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”

[1:12]  ¹³ tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.

[3:14]  ¹⁴ tn Some take “warriors” with the following line, in which case one should translate, “you pierce [his] head with a spear; his warriors storm forward to scatter us” (cf. NIV). The meaning of the Hebrew term פְּרָזוֹ (pÿrazo), translated here “his warriors,” is uncertain.

[3:14]  ¹⁵ tc Heb “his shafts.” Some emend to “your shafts.” The translation above assumes an emendation to מַטֶּה (matteh, “shaft, spear”), the vav-yod (ו-י) sequence being a corruption of an original he (ה).

[3:14]  ¹⁶ tn Heb “me,” but the author speaks as a representative of God’s people.

[3:14]  ¹⁷ tn Heb “their rejoicing is like devouring the poor in secret.”

[8:1]  ¹⁸ tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[8:1]  ¹⁹ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ²⁰ tn Or “cities.”

[8:1]  ²¹ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ²² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:1]  ²³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:1]  ²⁴ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ²⁵ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ²⁶ tn Or “city.”