2 Samuel 19:43--20:2

19:43 The men of Israel replied to the men of Judah, “We have ten shares in the king, and we have a greater claim on David than you do! Why do you want ¹  to curse us? Weren’t we the first to suggest bringing back our king?” But the comments of the men of Judah were more severe than those of the men of Israel.

Sheba’s Rebellion

20:1 Now a wicked man ²  named Sheba son of Bicri, a Benjaminite, ³  happened to be there. He blew the trumpet ⁴  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ⁵  O Israel!”

20:2 So all the men of Israel deserted ⁶  David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River ⁷  to Jerusalem. ⁸ 

Proverbs 29:9

29:9 If a wise person ⁹  goes to court ¹⁰  with a foolish person,

there is no peace ¹¹  whether he is angry or laughs. ¹² 

Proverbs 29:22

29:22 An angry person ¹³  stirs up dissension,

and a wrathful person ¹⁴  is abounding in transgression. ¹⁵ 

Acts 19:28-29

19:28 When ¹⁶  they heard ¹⁷  this they became enraged ¹⁸  and began to shout, ¹⁹  “Great is Artemis ²⁰  of the Ephesians!” 19:29 The ²¹  city was filled with the uproar, ²²  and the crowd ²³  rushed to the theater ²⁴  together, ²⁵  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Acts 21:30

21:30 The whole city was stirred up, ²⁶  and the people rushed together. ²⁷  They seized ²⁸  Paul and dragged him out of the temple courts, ²⁹  and immediately the doors were shut.

Acts 22:22-23

The Roman Commander Questions Paul

22:22 The crowd ³⁰  was listening to him until he said this. ³¹  Then ³²  they raised their voices and shouted, ³³  “Away with this man ³⁴  from the earth! For he should not be allowed to live!” ³⁵  22:23 While they were screaming ³⁶  and throwing off their cloaks ³⁷  and tossing dust ³⁸  in the air,

Acts 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ³⁹  that I now ⁴⁰  make to you.”

Acts 3:3

3:3 When he saw Peter and John about to go into the temple courts, ⁴¹  he asked them for money. ⁴² 

Acts 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁴³  for prayer, ⁴⁴  at three o’clock in the afternoon. ⁴⁵ 

Acts 6:4-5

6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The ⁴⁶  proposal pleased the entire group, so ⁴⁷  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁴⁸  Philip, ⁴⁹  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁵⁰  from Antioch. ⁵¹ 

[19:43]  ¹ tn The translation understands the verb in a desiderative sense, indicating the desire but not necessarily the completed action of the party in question. It is possible, however, that the verb should be given the more common sense of accomplished action, in which case it means here “Why have you cursed us?”

[20:1]  ² tn Heb “a man of worthlessness.”

[20:1]  ³ tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.

[20:1]  ⁴ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ⁵ tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.

[20:2]  ⁶ tn Heb “went up from after.”

[20:2]  ⁷ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[20:2]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:9]  ⁹ tn Heb “a wise man…a foolish man.”

[29:9]  ¹⁰ tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ¹¹ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  ¹² tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[29:22]  ¹³ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ¹⁴ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ¹⁵ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

[19:28]  ¹⁶ tn Grk “And when.” 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.

[19:28]  ¹⁷ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ¹⁸ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ¹⁹ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ²⁰ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29]  ²¹ 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.

[19:29]  ²² tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ²³ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ²⁴ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ²⁵ tn Grk “to the theater with one accord.”

[21:30]  ²⁶ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ²⁷ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ²⁸ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ²⁹ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[22:22]  ³⁰ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ³¹ tn Grk “until this word.”

[22:22]  ³² tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ³³ tn Grk “and said.”

[22:22]  ³⁴ tn Grk “this one.”

[22:22]  ³⁵ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ³⁶ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ³⁷ tn Or “outer garments.”

[22:23]  ³⁸ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:1]  ³⁹ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ⁴⁰ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[3:3]  ⁴¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ⁴² tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:1]  ⁴³ tn Grk “hour.”

[3:1]  ⁴⁴ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁴⁵ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[6:5]  ⁴⁶ 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.

[6:5]  ⁴⁷ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁴⁸ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁴⁹ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ⁵⁰ tn Or “a proselyte.”

[6:5]  ⁵¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.