1 Samuel 3:1

The Call of Samuel

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

Mazmur 147:19-20

147:19 He proclaims his word to Jacob,

his statutes and regulations to Israel.

147:20 He has not done so with any other nation;

they are not aware of his regulations.

Praise the Lord!

Amsal 29:18

29:18 When there is no prophetic vision ²  the people cast off restraint, ³ 

but the one who keeps the law, ⁴  blessed is he! ⁵ 

Mikha 3:6

3:6 Therefore night will fall, and you will receive no visions; ⁶ 

it will grow dark, and you will no longer be able to read the omens. ⁷ 

The sun will set on these prophets,

and the daylight will turn to darkness over their heads. ⁸ 

Roma 3:2

3:2 Actually, there are many advantages. ⁹  First of all, ¹⁰  the Jews ¹¹  were entrusted with the oracles of God. ¹² 

Roma 9:4-5

9:4 who are Israelites. To them belong ¹³  the adoption as sons, ¹⁴  the glory, the covenants, the giving of the law, the temple worship, ¹⁵  and the promises. 9:5 To them belong the patriarchs, ¹⁶  and from them, ¹⁷  by human descent, ¹⁸  came the Christ, ¹⁹  who is God over all, blessed forever! ²⁰  Amen.

[3:1]  ¹ tn Heb “before Eli.”

[29:18]  ² tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.

[29:18]  ³ tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”

[29:18]  ⁴ sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.

[29:18]  ⁵ tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (’ashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens.

[3:6]  ⁶ tn Heb “it will be night for you without a vision.”

[3:6]  sn The coming of night (and darkness in the following line) symbolizes the cessation of revelation.

[3:6]  ⁷ tn Heb “it will be dark for you without divination.”

[3:6]  sn The reading of omens (Heb “divination”) was forbidden in the law (Deut 18:10), so this probably reflects the prophets’ view of how they received divine revelation.

[3:6]  ⁸ tn Heb “and the day will be dark over them.”

[3:2]  ⁹ tn Grk “much in every way.”

[3:2]  ¹⁰ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ¹¹ tn Grk “they were.”

[3:2]  ¹² tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[9:4]  ¹³ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ¹⁴ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ¹⁵ tn Or “cultic service.”

[9:5]  ¹⁶ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:5]  ¹⁷ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

[9:5]  ¹⁸ tn Grk “according to the flesh.”

[9:5]  ¹⁹ tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

[9:5]  ²⁰ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.