1 Samuel 2:29

2:29 Why are you ¹  scorning my sacrifice and my offering that I commanded for my dwelling place? ²  You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’

1 Samuel 2:34

2:34 This will be a confirming sign for you that will be fulfilled through your two sons, ³  Hophni and Phinehas: in a single day they both will die!

1 Samuel 3:13

3:13 You ⁴  should tell him that I am about to judge his house forever because of ⁵  the sin that he knew about. For his sons were cursing God, ⁶  and he did not rebuke them.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ⁷  Word from the Lord was rare in those days; revelatory visions were infrequent.

Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ⁸  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 2:24-25

2:24 But God raised him up, ⁹  having released ¹⁰  him from the pains ¹¹  of death, because it was not possible for him to be held in its power. ¹²  2:25 For David says about him,

‘I saw the Lord always in front of me, ¹³ 

for he is at my right hand so that I will not be shaken.

Amsal 13:24

13:24 The one who spares his rod ¹⁴  hates ¹⁵  his child, ¹⁶ 

but the one who loves his child ¹⁷  is diligent ¹⁸  in disciplining ¹⁹  him.

Amsal 29:15

29:15 A rod and reproof ²⁰  impart ²¹  wisdom,

but a child who is unrestrained ²²  brings shame ²³  to his mother. ²⁴ 

[2:29]  ¹ tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).

[2:29]  ² tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.

[2:34]  ³ tn Heb “and this to you [is] the sign which will come to both of your sons.”

[3:13]  ⁴ tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.

[3:13]  ⁵ tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.

[3:13]  ⁶ tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.

[3:1]  ⁷ tn Heb “before Eli.”

[1:6]  ⁸ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[2:24]  ⁹ tn Grk “Whom God raised up.”

[2:24]  ¹⁰ tn Or “having freed.”

[2:24]  ¹¹ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ¹² tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ¹³ tn Or “always before me.”

[13:24]  ¹⁴ sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.

[13:24]  ¹⁵ sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.

[13:24]  ¹⁶ tn Heb “his son.”

[13:24]  ¹⁷ tn Heb “him”; the referent (his child) is specified in the translation for clarity.

[13:24]  ¹⁸ tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.

[13:24]  ¹⁹ tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”

[29:15]  ²⁰ tn The word “rod” is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words “rod and reproof” to form a hendiadys, meaning “a correcting [or, reproving] rod” (cf. NAB, NIV “the rod of correction”).

[29:15]  ²¹ tn Heb “gives” (so NAB).

[29:15]  ²² tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.”

[29:15]  ²³ sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.

[29:15]  ²⁴ sn The focus on the mother is probably a rhetorical variation for the “parent” (e.g., 17:21; 23:24-25) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).