Hakim-hakim 3:10

3:10 The Lord’s spirit empowered him ¹  and he led Israel. When he went to do battle, the Lord handed over to him King Cushan-Rishathaim of Aram and he overpowered him. ² 

Hakim-hakim 13:25

13:25 The Lord’s spirit began to control him ³  in Mahaneh Dan between Zorah and Eshtaol.

Hakim-hakim 14:19

14:19 The Lord’s spirit empowered him. He went down to Ashkelon and murdered thirty men. He took their clothes ⁴  and gave them ⁵  to the men who had solved the riddle. He was furious as he went back home. ⁶ 

Hakim-hakim 15:14

15:14 When he arrived in Lehi, the Philistines shouted as they approached him. But the Lord’s spirit empowered ⁷  him. The ropes around his arms were like flax dissolving in ⁸  fire, and they ⁹  melted away from his hands.

Hakim-hakim 15:1

Samson Versus the Philistines

15:1 Sometime later, during the wheat harvest, ¹⁰  Samson took a young goat as a gift and went to visit his bride. ¹¹  He said to her father, ¹²  “I want to have sex with my bride in her bedroom!” ¹³  But her father would not let him enter.

1 Samuel 10:6

10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person.

1 Samuel 11:6

11:6 The Spirit of God rushed upon Saul when he heard these words, and he became very angry.

1 Samuel 16:14

David Appears before Saul

16:14 Now the Spirit of the Lord had turned away from Saul, and an evil spirit ¹⁴  from the Lord tormented him.

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ¹⁵  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁶  for I have selected a king for myself from among his sons.” ¹⁷ 

1 Samuel 12:18

12:18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel.

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

1 Samuel 24:20

24:20 Now look, I realize that you will in fact be king and that the kingdom of Israel will be established in your hand.

Mazmur 51:11

51:11 Do not reject me! ¹⁸ 

Do not take your Holy Spirit ¹⁹  away from me! ²⁰ 

Mazmur 51:1

Psalm 51 ²¹ 

For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. ²² 

51:1 Have mercy on me, O God, because of ²³  your loyal love!

Because of ²⁴  your great compassion, wipe away my rebellious acts! ²⁵ 

Kolose 1:8-11

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁶  have not ceased praying for you and asking God ²⁷  to fill ²⁸  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ²⁹  worthily of the Lord and please him in all respects ³⁰  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ³¹  all patience and steadfastness, joyfully

[3:10]  ¹ tn Heb “was on him.”

[3:10]  ² tn Heb “his hand was strong against Cushan-Rishathaim.”

[13:25]  ³ tn Or “move him to action”; or “stir him.”

[14:19]  ⁴ tn Heb “equipment”; or “gear.”

[14:19]  ⁵ tn Heb “changes [of clothes].”

[14:19]  ⁶ tn Heb “he went up to his father’s house.”

[15:14]  ⁷ tn Heb “rushed on.”

[15:14]  ⁸ tn Heb “burned with.”

[15:14]  ⁹ tn Heb “his bonds.”

[15:1]  ¹⁰ sn The wheat harvest took place during the month of May. See O. Borowski, Agriculture in Iron Age Israel, 37, 88.

[15:1]  ¹¹ tn Heb “Samson visited his wife with a young goat.”

[15:1]  ¹² tn The words “to her father” are supplied in the translation (see the end of the verse).

[15:1]  ¹³ tn Heb “I will go to my wife in the bedroom.” The Hebrew idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations. The cohortative form used by Samson can be translated as indicating resolve (“I want to go”) or request (“let me go”).

[16:14]  ¹⁴ tn Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.”

[16:1]  ¹⁵ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹⁷ tn Heb “for I have seen among his sons for me a king.”

[51:11]  ¹⁸ tn Heb “do not cast me away from before you.”

[51:11]  ¹⁹ sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”

[51:11]  ²⁰ sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).

[51:1]  ²¹ sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.

[51:1]  ²² tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

[51:1]  ²³ tn Or “according to.”

[51:1]  ²⁴ tn Or “according to.”

[51:1]  ²⁵ tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”

[1:9]  ²⁶ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁷ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²⁸ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ²⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ³¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.