1 Samuel 30:6

30:6 David was very upset, for the men ¹  were thinking of stoning him; ²  each man grieved bitterly ³  over his sons and daughters. But David drew strength from the Lord his God.

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

1 Samuel 20:6

20:6 If your father happens to miss me, you should say, ‘David urgently requested me to let him go ⁴  to his city Bethlehem, ⁵  for there is an annual sacrifice there for his entire family.’

1 Samuel 20:12

20:12 Jonathan said to David, “The Lord God of Israel is my witness. ⁶  I will feel out my father about this time the day after tomorrow. If he is favorably inclined toward David, will I not then send word to you and let you know? ⁷ 

1 Samuel 1:20

1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. ⁸ 

Mazmur 34:4-6

34:4 I sought the Lord’s help ⁹  and he answered me;

he delivered me from all my fears.

34:5 Those who look to him for help are happy;

their faces are not ashamed. ¹⁰ 

34:6 This oppressed man cried out and the Lord heard;

he saved him ¹¹  from all his troubles.

Mazmur 50:15

50:15 Pray to me when you are in trouble! ¹² 

I will deliver you, and you will honor me!” ¹³ 

Mazmur 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

Filipi 4:6-7

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ¹⁴  in Christ Jesus.

[30:6]  ¹ tn Heb “people.”

[30:6]  ² tn Heb “said to stone him.”

[30:6]  ³ tn Heb “for bitter was the soul of all the people, each one.”

[20:6]  ⁴ tn Heb “to run.”

[20:6]  ⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[20:12]  ⁶ tc The Hebrew text has simply “the Lord God of Israel.” On the basis of the Syriac version, many reconstruct the text to read “[is] my witness,” which may have fallen out of the text by homoioarcton (an error which is entirely possible if עֵד, ’ed, “witness,” immediately followed ַָדוִד, “David,” in the original text).

[20:12]  ⁷ tn Heb “and uncover your ear.”

[1:20]  ⁸ tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל (sh’l, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא (shm’, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.

[34:4]  ⁹ tn Heb “I sought the Lord.”

[34:5]  ¹⁰ tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew mss and other ancient witnesses (Aquila, the Syriac, and Jerome) support an imperatival reading for the first verb. In the second line some (with support from the LXX and Syriac) change “their faces” to “your faces,” which allows one to retain more easily the jussive force of the verb (suggested by the preceding אַל [’al]): “do not let your faces be ashamed.” It is probable that the verbal construction in the second line is rhetorical, expressing the conviction that the action in view cannot or should not happen. See GKC 322 §109.e.

[34:6]  ¹¹ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[50:15]  ¹² tn Heb “call [to] me in a day of trouble.”

[50:15]  ¹³ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[4:7]  ¹⁴ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.