1 Samuel 3:17

3:17 Eli ¹  said, “What message did he speak to you? Don’t conceal it from me. God will judge you severely ²  if you conceal from me anything that he said to you!”

1 Samuel 25:22

25:22 God will severely punish David, ³  if I leave alive until morning even one male ⁴  from all those who belong to him!”

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ⁵  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

1 Samuel 3:9

3:9 So Eli said to Samuel, “Go back and lie down. When he calls you, say, “Speak, Lord, for your servant is listening.” So Samuel went back and lay down in his place.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ⁶  Word from the Lord was rare in those days; revelatory visions were infrequent.

1 Samuel 19:13

19:13 Then Michal took a household idol ⁷  and put it on the bed. She put a quilt ⁸  made of goat’s hair over its head ⁹  and then covered the idol with a garment.

1 Samuel 19:1

Saul Repeatedly Attempts to Take David’s Life

19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. ¹⁰ 

Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹¹  by nailing him to a cross at the hands of Gentiles. ¹² 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹³  They replied, ¹⁴  “No, we have not even ¹⁵  heard that there is a Holy Spirit.”

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹⁶  threw himself ¹⁷  on the young man, ¹⁸  put his arms around him, ¹⁹  and said, “Do not be distressed, for he is still alive!” ²⁰ 

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ²¹  and spoken many words of encouragement ²²  to the believers there, ²³  he came to Greece, ²⁴ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁵  days, when the disciples were growing in number, ²⁶  a complaint arose on the part of the Greek-speaking Jews ²⁷  against the native Hebraic Jews, ²⁸  because their widows ²⁹  were being overlooked ³⁰  in the daily distribution of food. ³¹ 

[3:17]  ¹ tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.

[3:17]  ² tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.”

[25:22]  ³ tc Heb “Thus God will do to the enemies of David and thus he will add.” Most of the Old Greek ms tradition has simply “David,” with no reference to his enemies. In OT imprecations such as the one found in v. 22 it is common for the speaker to direct malediction toward himself as an indication of the seriousness with which he regards the matter at hand. In other words, the speaker invites on himself dire consequences if he fails to fulfill the matter expressed in the oath. However, in the situation alluded to in v. 22 the threat actually does not come to fruition due to the effectiveness of Abigail’s appeal to David in behalf of her husband Nabal. Instead, David is placated through Abigail’s intervention. It therefore seems likely that the reference to “the enemies of David” in the MT of v. 22 is the result of a scribal attempt to deliver David from the implied consequences of this oath. The present translation follows the LXX rather than the MT here.

[25:22]  ⁴ tn Heb “one who urinates against a wall” (also in v. 34); KJV “any that pisseth against the wall.”

[25:2]  ⁵ tn Heb “great.”

[3:1]  ⁶ tn Heb “before Eli.”

[19:13]  ⁷ tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.

[19:13]  ⁸ tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”

[19:13]  ⁹ tn Heb “at the place of its head.”

[19:1]  ¹⁰ tn Heb “delighted greatly in David.”

[2:23]  ¹¹ tn Or “you killed.”

[2:23]  ¹² tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[19:2]  ¹³ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁴ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁵ 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.

[20:10]  ¹⁶ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹⁷ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹⁸ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹⁹ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ²⁰ tn Grk “for his life is in him” (an idiom).

[20:2]  ²¹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ²² tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ²³ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²⁴ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[6:1]  ²⁵ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁶ tn Grk “were multiplying.”

[6:1]  ²⁷ 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]  ²⁸ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁹ 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]  ³⁰ tn Or “neglected.”

[6:1]  ³¹ 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.