1 Samuel 20:1-2

Jonathan Seeks to Protect David

20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, ¹  “What have I done? What is my offense? ²  How have I sinned before your father? For he is seeking my life!”

20:2 Jonathan ³  said to him, “By no means are you going to die! My father does nothing ⁴  large or small without making me aware of it. ⁵  Why would my father hide this matter from me? It just won’t happen!”

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ⁶  David, and said to him, “Why are you by yourself with no one accompanying you?”

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ⁷  David, and said to him, “Why are you by yourself with no one accompanying you?”

1 Samuel 21:1

21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met ⁸  David, and said to him, “Why are you by yourself with no one accompanying you?”

Kisah Para Rasul 19:3

19:3 So Paul ⁹  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ¹⁰ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹¹  They replied, ¹²  “No, we have not even ¹³  heard that there is a Holy Spirit.”

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁴  days, when the disciples were growing in number, ¹⁵  a complaint arose on the part of the Greek-speaking Jews ¹⁶  against the native Hebraic Jews, ¹⁷  because their widows ¹⁸  were being overlooked ¹⁹  in the daily distribution of food. ²⁰ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²¹  days, when the disciples were growing in number, ²²  a complaint arose on the part of the Greek-speaking Jews ²³  against the native Hebraic Jews, ²⁴  because their widows ²⁵  were being overlooked ²⁶  in the daily distribution of food. ²⁷ 

Ayub 5:20

5:20 In time of famine ²⁸  he will redeem you from death,

and in time of war from the power of the sword. ²⁹ 

Mazmur 144:10

144:10 the one who delivers ³⁰  kings,

and rescued David his servant from a deadly ³¹  sword.

Yeremia 26:24

26:24 However, Ahikam son of Shaphan ³²  used his influence to keep Jeremiah from being handed over and executed by the people. ³³ 

[20:1]  ¹ tn Heb “and he came and said before Jonathan.”

[20:1]  ² tn Heb “What is my guilt?”

[20:2]  ³ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ⁴ tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ⁵ tn Heb “without uncovering my ear.”

[21:1]  ⁶ tn Heb “trembled to meet.”

[21:1]  ⁷ tn Heb “trembled to meet.”

[21:1]  ⁸ tn Heb “trembled to meet.”

[19:3]  ⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ¹⁰ tn Grk “they said.”

[19:2]  ¹¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[6:1]  ¹⁴ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁵ tn Grk “were multiplying.”

[6:1]  ¹⁶ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁷ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁸ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁹ tn Or “neglected.”

[6:1]  ²⁰ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:1]  ²¹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²² tn Grk “were multiplying.”

[6:1]  ²³ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁴ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁵ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁶ tn Or “neglected.”

[6:1]  ²⁷ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[5:20]  ²⁸ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ²⁹ tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[144:10]  ³⁰ tn Heb “grants deliverance to.”

[144:10]  ³¹ tn Heb “harmful.”

[26:24]  ³² sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.

[26:24]  ³³ tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given (even more literally, ‘so as not to give him’) into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” “control.”