1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ¹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ²  for I have selected a king for myself from among his sons.” ³ 

1 Samuel 16:12

16:12 So Jesse had him brought in. ⁴  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!”

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ⁵  and say, ‘I have come to sacrifice to the Lord.’

1 Samuel 7:12-16

7:12 Samuel took a stone and placed it between Mizpah and Shen. ⁶  He named it Ebenezer, ⁷  saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.

7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control ⁸  of the Philistines. There was also peace between Israel and the Amorites. 7:15 So Samuel led ⁹  Israel all the days of his life. 7:16 Year after year he used to travel the circuit of Bethel, ¹⁰  Gilgal, and Mizpah; he used to judge Israel in all of these places.

1 Samuel 7:1

7:1 Then the people ¹¹  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 8:20

8:20 But Peter said to him, “May your silver perish with you, ¹²  because you thought you could acquire ¹³  God’s gift with money!

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁴  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁵  persecution began ¹⁶  against the church in Jerusalem, ¹⁷  and all ¹⁸  except the apostles were forced to scatter throughout the regions ¹⁹  of Judea and Samaria.

Kisah Para Rasul 17:11

17:11 These Jews ²⁰  were more open-minded ²¹  than those in Thessalonica, ²²  for they eagerly ²³  received ²⁴  the message, examining ²⁵  the scriptures carefully every day ²⁶  to see if these things were so.

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ²⁷  at once, but Silas and Timothy remained in Berea. ²⁸ 

Kisah Para Rasul 28:4-5

28:4 When the local people ²⁹  saw the creature hanging from Paul’s ³⁰  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ³¹  has not allowed him to live!” ³²  28:5 However, ³³  Paul ³⁴  shook ³⁵  the creature off into the fire and suffered no harm.

Mazmur 89:19-37

89:19 Then you ³⁶  spoke through a vision to your faithful followers ³⁷  and said:

“I have energized a warrior; ³⁸ 

I have raised up a young man ³⁹  from the people.

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ⁴⁰ 

89:21 My hand will support him, ⁴¹ 

and my arm will strengthen him.

89:22 No enemy will be able to exact tribute ⁴²  from him; ⁴³ 

a violent oppressor will not be able to humiliate him. ⁴⁴ 

89:23 I will crush his enemies before him;

I will strike down those who hate him.

89:24 He will experience my faithfulness and loyal love, ⁴⁵ 

and by my name he will win victories. ⁴⁶ 

89:25 I will place his hand over the sea,

his right hand over the rivers. ⁴⁷ 

89:26 He will call out to me,

‘You are my father, ⁴⁸  my God, and the protector who delivers me.’ ⁴⁹ 

89:27 I will appoint him to be my firstborn son, ⁵⁰ 

the most exalted of the earth’s kings.

89:28 I will always extend my loyal love to him,

and my covenant with him is secure. ⁵¹ 

89:29 I will give him an eternal dynasty, ⁵² 

and make his throne as enduring as the skies above. ⁵³ 

89:30 If his sons reject my law

and disobey my regulations,

89:31 if they break ⁵⁴  my rules

and do not keep my commandments,

89:32 I will punish their rebellion by beating them with a club, ⁵⁵ 

their sin by inflicting them with bruises. ⁵⁶ 

89:33 But I will not remove ⁵⁷  my loyal love from him,

nor be unfaithful to my promise. ⁵⁸ 

89:34 I will not break ⁵⁹  my covenant

or go back on what I promised. ⁶⁰ 

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ⁶¹  David.

89:36 His dynasty will last forever. ⁶² 

His throne will endure before me, like the sun, ⁶³ 

89:37 it will remain stable, like the moon, ⁶⁴ 

his throne will endure like the skies.” ⁶⁵  (Selah)

Yeremia 33:21-22

33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. ⁶⁶  33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” ⁶⁷ 

Yeremia 33:26

33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, ⁶⁸  I will restore them ⁶⁹  and show mercy to them.”

Lukas 1:31-33

1:31 Listen: ⁷⁰  You will become pregnant ⁷¹  and give birth to ⁷²  a son, and you will name him ⁷³  Jesus. ⁷⁴  1:32 He ⁷⁵  will be great, ⁷⁶  and will be called the Son of the Most High, ⁷⁷  and the Lord God will give him the throne of his father ⁷⁸  David. 1:33 He ⁷⁹  will reign over the house of Jacob ⁸⁰  forever, and his kingdom will never end.”

[16:1]  ¹ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ³ tn Heb “for I have seen among his sons for me a king.”

[16:12]  ⁴ tn Heb “and he sent and brought him.”

[16:2]  ⁵ tn Heb “in your hand.”

[7:12]  ⁶ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ⁷ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:14]  ⁸ tn Heb “hand.”

[7:15]  ⁹ tn Heb “judged” (also in v. 17).

[7:16]  ¹⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:1]  ¹¹ tn Heb “men.”

[8:20]  ¹² tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ¹³ tn Or “obtain.”

[8:1]  ¹⁴ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁵ tn Or “severe.”

[8:1]  ¹⁶ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁸ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁹ tn Or “countryside.”

[17:11]  ²⁰ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ²¹ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ²² sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ²³ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ²⁴ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ²⁵ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ²⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:14]  ²⁷ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²⁸ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[28:4]  ²⁹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ³⁰ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ³¹ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ³² sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:5]  ³³ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ³⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ³⁵ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.

[89:19]  ³⁶ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ³⁷ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ³⁸ tn Heb “I have placed help upon a warrior.”

[89:19]  ³⁹ tn Or perhaps “a chosen one.”

[89:20]  ⁴⁰ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:21]  ⁴¹ tn Heb “with whom my hand will be firm.”

[89:22]  ⁴² tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.

[89:22]  ⁴³ tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).

[89:22]  ⁴⁴ tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).

[89:24]  ⁴⁵ tn Heb “and my faithfulness and my loyal love [will be] with him.”

[89:24]  ⁴⁶ tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).

[89:25]  ⁴⁷ tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).

[89:26]  ⁴⁸ sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[89:26]  ⁴⁹ tn Heb “the rocky summit of my deliverance.”

[89:27]  ⁵⁰ sn The firstborn son typically had special status and received special privileges.

[89:28]  ⁵¹ tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”

[89:29]  ⁵² tn Heb “and I will set in place forever his offspring.”

[89:29]  ⁵³ tn Heb “and his throne like the days of the heavens.”

[89:31]  ⁵⁴ tn Or “desecrate.”

[89:32]  ⁵⁵ tn Heb “I will punish with a club their rebellion.”

[89:32]  sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).

[89:32]  ⁵⁶ tn Heb “with blows their sin.”

[89:33]  ⁵⁷ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ⁵⁸ tn Heb “and I will not deal falsely with my faithfulness.”

[89:34]  ⁵⁹ tn Or “desecrate.”

[89:34]  ⁶⁰ tn Heb “and what proceeds out of my lips I will not alter.”

[89:35]  ⁶¹ tn Or “lie to.”

[89:36]  ⁶² tn Heb “his offspring forever will be.”

[89:36]  ⁶³ tn Heb “and his throne like the sun before me.”

[89:37]  ⁶⁴ tn Heb “like the moon it will be established forever.”

[89:37]  ⁶⁵ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[33:21]  ⁶⁶ tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne [and also my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”

[33:21]  sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).

[33:22]  ⁶⁷ tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.

[33:22]  sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26). This is guaranteed by the creation order which is the object of both God’s creative decree (Gen 1:14-19) and his covenant with Noah after the flood (Gen 8:22). (For further discussion on the nature of a covenant of grant see the study note on 32:40.) The rejection of the lines of Jehoiakim (36:30) and Jeconiah (22:30) and the certain captivity and death of Zedekiah (32:4) may have called into question the continuance of the Davidic promise which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1-17 where it is emphasized that Jesus is the son (and heir) of both Abraham and David).

[33:26]  ⁶⁸ tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).

[33:26]  ⁶⁹ tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”

[33:26]  sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).

[1:31]  ⁷⁰ tn Grk “And behold.”

[1:31]  ⁷¹ tn Grk “you will conceive in your womb.”

[1:31]  ⁷² tn Or “and bear.”

[1:31]  ⁷³ tn Grk “you will call his name.”

[1:31]  ⁷⁴ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:32]  ⁷⁵ tn Grk “this one.”

[1:32]  ⁷⁶ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁷⁷ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁷⁸ tn Or “ancestor.”

[1:33]  ⁷⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ⁸⁰ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.