1 Samuel 16:4

16:4 Samuel did what the Lord told him. ¹  When he arrived in Bethlehem, ²  the elders of the city were afraid to meet him. They ³  said, “Do you come in peace?”

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 ⁴  and say, ‘I have come to sacrifice to the Lord.’

1 Samuel 3:20

3:20 All Israel from Dan to Beer Sheba realized that Samuel was confirmed as a prophet of the Lord.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ⁵  Word from the Lord was rare in those days; revelatory visions were infrequent.

Kisah Para Rasul 2:13

2:13 But others jeered at the speakers, ⁶  saying, “They are drunk on new wine!” ⁷ 

Kisah Para Rasul 2:2

2:2 Suddenly ⁸  a sound ⁹  like a violent wind blowing ¹⁰  came from heaven ¹¹  and filled the entire house where they were sitting.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ¹²  and was causing consternation ¹³  among the Jews who lived in Damascus by proving ¹⁴  that Jesus ¹⁵  is the Christ. ¹⁶ 

Mazmur 12:1-2

Psalm 12 ¹⁷ 

For the music director; according to the sheminith style; ¹⁸  a psalm of David.

12:1 Deliver, Lord!

For the godly ¹⁹  have disappeared; ²⁰ 

people of integrity ²¹  have vanished. ²² 

12:2 People lie to one another; ²³ 

they flatter and deceive. ²⁴ 

[16:4]  ¹ tn Heb “said.”

[16:4]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:4]  ³ tc In the MT the verb is singular (“he said”), but the translation follows many medieval Hebrew mss and ancient versions in reading the plural (“they said”).

[16:2]  ⁴ tn Heb “in your hand.”

[3:1]  ⁵ tn Heb “before Eli.”

[2:13]  ⁶ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁷ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[2:2]  ⁸ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁹ tn Or “a noise.”

[2:2]  ¹⁰ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ¹¹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[9:22]  ¹² tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ¹³ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹⁴ tn Or “by showing for certain.”

[9:22]  ¹⁵ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[12:1]  ¹⁷ sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.

[12:1]  ¹⁸ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[12:1]  ¹⁹ tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).

[12:1]  ²⁰ tn Or “have come to an end.”

[12:1]  ²¹ tn Heb “the faithful [ones] from the sons of man.”

[12:1]  ²² tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

[12:2]  ²³ tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.

[12:2]  ²⁴ tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”