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. ¹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ²  for I have selected a king for myself from among his sons.” ³ 

1 Samuel 16:13

16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

1 Samuel 17:1--18:30

David Kills Goliath

17:1 ⁴ The Philistines gathered their troops ⁵  for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah. 17:2 Saul and the Israelite army ⁶  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ⁷  the Philistines. 17:3 The Philistines were standing on one hill, and the Israelites ⁸  on another hill, with the valley between them.

17:4 Then a champion ⁹  came out from the camp of the Philistines. His name was Goliath; he was from Gath. He was close to seven feet tall. ¹⁰  17:5 He had a bronze helmet on his head and was wearing scale body armor. The weight of his bronze body armor was five thousand shekels. ¹¹  17:6 He had bronze shin guards ¹²  on his legs, and a bronze javelin was slung over his shoulders. 17:7 The shaft ¹³  of his spear was like a weaver’s beam, and the iron point of his spear weighed six hundred shekels. ¹⁴  His shield bearer was walking before him.

17:8 Goliath ¹⁵  stood and called to Israel’s troops, ¹⁶  “Why do you come out to prepare for battle? Am I not the Philistine, and are you not the servants of Saul? Choose ¹⁷  for yourselves a man so he may come down ¹⁸  to me! 17:9 If he is able to fight with me and strike me down, we will become your servants. But if I prevail against him and strike him down, you will become our servants and will serve us.” 17:10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight ¹⁹  each other!” 17:11 When Saul and all the Israelites ²⁰  heard these words of the Philistine, they were upset and very afraid.

17:12 ²¹ Now David was the son of this Ephrathite named Jesse from Bethlehem ²²  in Judah. He had eight sons, and in Saul’s days he was old and well advanced in years. ²³  17:13 Jesse’s three oldest sons had followed Saul to war. The names of the ²⁴  three sons who went to war were Eliab, his firstborn, Abinadab, the second oldest, and Shammah, the third oldest. 17:14 Now David was the youngest. While the three oldest sons followed Saul, 17:15 David was going back and forth ²⁵  from Saul in order to care for his father’s sheep in Bethlehem.

17:16 Meanwhile for forty days the Philistine approached every morning and evening and took his position. 17:17 Jesse said to his son David, “Take your brothers this ephah of roasted grain and these ten loaves of bread; go quickly ²⁶  to the camp to your brothers. 17:18 Also take these ten portions of cheese to their commanding officer. ²⁷  Find out how your brothers are doing ²⁸  and bring back their pledge that they received the goods. ²⁹  17:19 They are with Saul and the whole Israelite army ³⁰  in the valley of Elah, fighting with the Philistines.”

17:20 So David got up early in the morning and entrusted the flock to someone else who would watch over it. ³¹  After loading up, he went just as Jesse had instructed him. He arrived at the camp ³²  as the army was going out to the battle lines shouting its battle cry. 17:21 Israel and the Philistines drew up their battle lines opposite one another. 17:22 After David had entrusted his cargo to the care of the supply officer, ³³  he ran to the battlefront. When he arrived, he asked his brothers how they were doing. 17:23 As he was speaking with them, the champion named Goliath, the Philistine from Gath, was coming up from the battle lines of the Philistines. He spoke the way he usually did, ³⁴  and David heard it. 17:24 When all the men of Israel saw this man, they retreated ³⁵  from his presence and were very afraid.

17:25 The men of Israel said, “Have you seen this man who is coming up? He does so ³⁶  to defy Israel. But the king will make the man who can strike him down very wealthy! He will give him his daughter in marriage, and he will make his father’s house exempt from tax obligations in Israel.”

17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? ³⁷  For who is this uncircumcised Philistine, that he defies the armies of the living God?” 17:27 The soldiers ³⁸  told him what had been promised, saying, ³⁹  “This is what will be done for the man who can strike him down.”

17:28 When David’s ⁴⁰  oldest brother Eliab heard him speaking to the men, he became angry ⁴¹  with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! ⁴²  You have come down here to watch the battle!”

17:29 David replied, “What have I done now? Can’t I say anything?” ⁴³  17:30 Then he turned from those who were nearby to someone else and asked the same question, ⁴⁴  but they ⁴⁵  gave him the same answer as before. 17:31 When David’s words were overheard and reported to Saul, he called for him. ⁴⁶ 

17:32 David said to Saul, “Don’t let anyone be discouraged. ⁴⁷  Your servant will go and fight this Philistine!” 17:33 But Saul replied to David, “You aren’t able to go against this Philistine and fight him! You’re just a boy! He has been a warrior from his youth!”

17:34 David replied to Saul, “Your servant has been a shepherd for his father’s flock. Whenever a lion or bear would come and carry off a sheep from the flock, 17:35 I would go out after it, strike it down, and rescue the sheep from its mouth. If it rose up against me, I would grab it by its jaw, strike it, and kill it. 17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. ⁴⁸  For he has defied the armies of the living God!” 17:37 David went on to say, “The Lord who delivered me from the lion and the bear will also deliver me from the hand of this Philistine!” Then Saul said to David, “Go! The Lord will be with you.” ⁴⁹ 

17:38 Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him. 17:39 David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. ⁵⁰  David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them. 17:40 He took his staff in his hand, picked out five smooth stones from the stream, placed them in the pouch ⁵¹  of his shepherd’s bag, took his sling in hand, and approached the Philistine.

17:41 ⁵² The Philistine kept coming closer to David, with his shield bearer walking in front of him. 17:42 When the Philistine looked carefully at David, he despised him, for he was only a ruddy and handsome boy. 17:43 The Philistine said to David, “Am I a dog, that you are coming after me with sticks?” ⁵³  Then the Philistine cursed David by his gods. 17:44 The Philistine said to David, “Come here to me, so I can give your flesh to the birds of the sky and the wild animals of the field!” ⁵⁴ 

17:45 But David replied to the Philistine, “You are coming against me with sword and spear and javelin. But I am coming against you in the name of the Lord of hosts, the God of Israel’s armies, whom you have defied! 17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God 17:47 and all this assembly will know that it is not by sword or spear that the Lord saves! For the battle is the Lord’s, and he will deliver you into our hand.”

17:48 The Philistine drew steadily closer to David to attack him, while David quickly ran toward the battle line to attack the Philistine. ⁵⁵  17:49 David reached his hand into the bag and took out a stone. He slung it, striking the Philistine on the forehead. The stone sank deeply into his forehead, and he fell down with his face to the ground.

17:50 ⁵⁶ David prevailed over the Philistine with just the sling and the stone. He struck down the Philistine and killed him. David did not even have a sword in his hand. ⁵⁷  17:51 David ran and stood over the Philistine. He grabbed Goliath’s ⁵⁸  sword, drew it from its sheath, ⁵⁹  killed him, and cut off his head with it. When the Philistines saw their champion was dead, they ran away.

17:52 Then the men of Israel and Judah charged forward, shouting a battle cry. ⁶⁰  They chased the Philistines to the valley ⁶¹  and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron. 17:53 When the Israelites returned from their hot pursuit of the Philistines, they looted their camp. 17:54 David took the head of the Philistine and brought it to Jerusalem, ⁶²  and he put Goliath’s ⁶³  weapons in his tent.

17:55 ⁶⁴ Now as Saul watched David going out to fight the Philistine, he asked Abner, the general in command of the army, “Whose son is this young man, Abner?” Abner replied, “As surely as you live, O king, I don’t know.” 17:56 The king said, “Find out whose son this boy is!”

17:57 So when David returned from striking down the Philistine, Abner took him and brought him before Saul. He still had the head of the Philistine in his hand. 17:58 Saul said to him, “Whose son are you, young man?” David replied, “I am the son of your servant Jesse in Bethlehem.” ⁶⁵ 

Saul Comes to Fear David

18:1 When David ⁶⁶  had finished talking with Saul, Jonathan and David became bound together in close friendship. ⁶⁷  Jonathan loved David as much as he did his own life. ⁶⁸  18:2 Saul retained David ⁶⁹  on that day and did not allow him to return to his father’s house. 18:3 Jonathan made a covenant with David, for he loved him as much as he did his own life. ⁷⁰  18:4 Jonathan took off the robe he was wearing and gave it to David, along with the rest of his gear, including his sword, his bow, and even his belt.

18:5 On every mission on which Saul sent him, David achieved success. So Saul appointed him over the men of war. This pleased not only all the army, but also Saul’s servants. ⁷¹ 

18:6 When the men ⁷²  arrived after David returned from striking down the Philistine, the women from all the cities of Israel came out singing and dancing to meet King Saul. They were happy as they played their tambourines and three-stringed instruments. ⁷³  18:7 The women who were playing the music sang,

“Saul has struck down his thousands,

but David his tens of thousands!”

18:8 This made Saul very angry. The statement displeased him and he thought, ⁷⁴  “They have attributed to David tens of thousands, but to me they have attributed only thousands. What does he lack, except the kingdom?” 18:9 So Saul was keeping an eye on David from that day onward.

18:10 The next day an evil spirit from God rushed upon Saul and he prophesied within his house. Now David was playing the lyre ⁷⁵  that day. There was a spear in Saul’s hand, 18:11 and Saul threw the spear, thinking, “I’ll nail David to the wall!” But David escaped from him on two different occasions.

18:12 So Saul feared David, because the Lord was with him but had departed from Saul. 18:13 Saul removed David ⁷⁶  from his presence and made him a commanding officer. ⁷⁷  David led the army out to battle and back. ⁷⁸  18:14 Now David achieved success in all he did, ⁷⁹  for the Lord was with him. 18:15 When Saul saw how very successful he was, he was afraid of him. 18:16 But all Israel and Judah loved David, for he was the one leading them out to battle and back.

18:17 ⁸⁰ Then Saul said to David, “Here’s my oldest daughter, Merab. I want to give her to you in marriage. Only be a brave warrior ⁸¹  for me and fight the battles of the Lord.” For Saul thought, “There’s no need for me to raise my hand against him. Let it be the hand of the Philistines!”

18:18 David said to Saul, “Who am I? Who are my relatives or the clan of my father ⁸²  in Israel that I should become the king’s son-in-law?” 18:19 When the time came for Merab, Saul’s daughter, to be given to David, she instead was given in marriage to Adriel, who was from Meholah.

18:20 Now Michal, Saul’s daughter, loved David. When they told Saul about this, it ⁸³  pleased him. 18:21 Saul said, “I will give her to him so that she may become a snare to him and the hand of the Philistines may be against him.” So Saul said to David, “Today is the second time for you to become my son-in-law.” ⁸⁴ 

18:22 Then Saul instructed his servants, “Tell David secretly, ‘The king is pleased with you, and all his servants like you. So now become the king’s son-in-law.” 18:23 So Saul’s servants spoke these words privately ⁸⁵  to David. David replied, “Is becoming the king’s son-in-law something insignificant to you? I’m just a poor and lightly-esteemed man!”

18:24 When Saul’s servants reported what David had said, 18:25 Saul replied, “Here is what you should say to David: ‘There is nothing that the king wants as a price for the bride except a hundred Philistine foreskins, so that he can be avenged of his ⁸⁶  enemies.’” (Now Saul was thinking that he could kill David by the hand of the Philistines.)

18:26 So his servants told David these things and David agreed ⁸⁷  to become the king’s son-in-law. Now the specified time had not yet expired ⁸⁸  18:27 when David, along with his men, went out ⁸⁹  and struck down two hundred Philistine men. David brought their foreskins and presented all of them to the king so he could become the king’s son-in-law. Saul then gave him his daughter Michal in marriage.

18:28 When Saul realized ⁹⁰  that the Lord was with David and that his ⁹¹  daughter Michal loved David, ⁹²  18:29 Saul became even more afraid of him. ⁹³  Saul continued to be at odds with David from then on. ⁹⁴  18:30 ⁹⁵  Then the leaders of the Philistines would march out, and as often as they did so, David achieved more success than all of Saul’s servants. His name was held in high esteem.

Kisah Para Rasul 2:29-31

2:29 “Brothers, ⁹⁶  I can speak confidently ⁹⁷  to you about our forefather ⁹⁸  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ⁹⁹  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹⁰⁰  on his throne, ¹⁰¹  2:31 David by foreseeing this ¹⁰²  spoke about the resurrection of the Christ, ¹⁰³  that he was neither abandoned to Hades, ¹⁰⁴  nor did his body ¹⁰⁵  experience ¹⁰⁶  decay. ¹⁰⁷ 

Kisah Para Rasul 13:22-36

13:22 After removing him, God ¹⁰⁸  raised up ¹⁰⁹  David their king. He testified about him: ¹¹⁰  ‘I have found David ¹¹¹  the son of Jesse to be a man after my heart, ¹¹²  who will accomplish everything I want him to do.’ ¹¹³  13:23 From the descendants ¹¹⁴  of this man ¹¹⁵  God brought to Israel a Savior, Jesus, just as he promised. ¹¹⁶  13:24 Before ¹¹⁷  Jesus ¹¹⁸  arrived, John ¹¹⁹  had proclaimed a baptism for repentance ¹²⁰  to all the people of Israel. 13:25 But while John was completing his mission, ¹²¹  he said repeatedly, ¹²²  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹²³  13:26 Brothers, ¹²⁴  descendants ¹²⁵  of Abraham’s family, ¹²⁶  and those Gentiles among you who fear God, ¹²⁷  the message ¹²⁸  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹²⁹  him, ¹³⁰  and they fulfilled the sayings ¹³¹  of the prophets that are read every Sabbath by condemning ¹³²  him. ¹³³  13:28 Though ¹³⁴  they found ¹³⁵  no basis ¹³⁶  for a death sentence, ¹³⁷  they asked Pilate to have him executed. 13:29 When they had accomplished ¹³⁸  everything that was written ¹³⁹  about him, they took him down ¹⁴⁰  from the cross ¹⁴¹  and placed him ¹⁴²  in a tomb. 13:30 But God raised ¹⁴³  him from the dead, 13:31 and ¹⁴⁴  for many days he appeared to those who had accompanied ¹⁴⁵  him from Galilee to Jerusalem. These ¹⁴⁶  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹⁴⁷  13:33 that this promise ¹⁴⁸  God has fulfilled to us, their children, by raising ¹⁴⁹  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹⁵⁰  today I have fathered you.’ ¹⁵¹  13:34 But regarding the fact that he has raised Jesus ¹⁵²  from the dead, never ¹⁵³  again to be ¹⁵⁴  in a state of decay, God ¹⁵⁵  has spoken in this way: ‘I will give you ¹⁵⁶  the holy and trustworthy promises ¹⁵⁷  made to David.’ ¹⁵⁸  13:35 Therefore he also says in another psalm, ¹⁵⁹  ‘You will not permit your Holy One ¹⁶⁰  to experience ¹⁶¹  decay.’ ¹⁶²  13:36 For David, after he had served ¹⁶³  God’s purpose in his own generation, died, ¹⁶⁴  was buried with his ancestors, ¹⁶⁵  and experienced ¹⁶⁶  decay,

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

[16:1]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ³ tn Heb “for I have seen among his sons for me a king.”

[17:1]  ⁴ tc The content of 1 Sam 17–18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17–18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17–18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.

[17:1]  ⁵ tn Heb “camps.”

[17:2]  ⁶ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ⁷ tn Heb “to meet.”

[17:3]  ⁸ tn Heb “Israel.”

[17:4]  ⁹ tn Heb “the man of the space between the two [armies].” See v. 23.

[17:4]  ¹⁰ tc Heb “his height was six cubits and a span” (cf. KJV, NASB, NRSV). A cubit was approximately eighteen inches, a span nine inches. So, according to the Hebrew tradition, Goliath was about nine feet, nine inches tall (cf. NIV, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres”). However, some Greek witnesses, Josephus, and a manuscript of 1 Samuel from Qumran read “four cubits and a span” here, that is, about six feet, nine inches (cf. NAB “six and a half feet”). This seems more reasonable; it is likely that Goliath’s height was exaggerated as the story was retold. See P. K. McCarter, I Samuel (AB), 286, 291.

[17:5]  ¹¹ sn Although the exact weight of Goliath’s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 139. Klein, taking the shekel to be equal to .403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed.

[17:6]  ¹² sn Or “greaves.” These were coverings (probably lined for comfort) that extended from about the knee to the ankle, affording protection for the shins of a warrior.

[17:7]  ¹³ tn The translation follows the Qere and many medieval Hebrew mss in reading “wood,” rather than the “arrow” (the reading of the Kethib).

[17:7]  ¹⁴ sn That is, about fifteen or sixteen pounds.

[17:8]  ¹⁵ tn Heb “he”; the referent (Goliath) has been specified in the translation for clarity.

[17:8]  ¹⁶ tn The Hebrew text adds “and said to them.”

[17:8]  ¹⁷ tc The translation follows the ancient versions in reading “choose,” (from the root בחר, bkhr), rather than the MT. The verb in MT (ברה, brh) elsewhere means “to eat food”; the sense of “to choose,” required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.

[17:8]  ¹⁸ tn Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.

[17:10]  ¹⁹ tn Following the imperative, the cohortative verbal form indicates purpose/result here.

[17:11]  ²⁰ tn Heb “all Israel.”

[17:12]  ²¹ tc Some mss of the LXX lack vv. 12-31.

[17:12]  ²² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[17:12]  ²³ tc The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading “in years,” rather than MT “among men.”

[17:13]  ²⁴ tn Heb “his.”

[17:15]  ²⁵ tn Heb “was going and returning.”

[17:17]  ²⁶ tn Heb “run.”

[17:18]  ²⁷ tn Heb “officer of the thousand.”

[17:18]  ²⁸ tn Heb “and your brothers, observe with respect to welfare.”

[17:18]  ²⁹ tn Heb “and their pledge take.” This probably refers to some type of confirmation that the goods arrived safely. See R. W. Klein, 1 Samuel (WBC), 177. Cf. NIV “bring back some assurance”; NCV “some proof to show me they are all right”; NLT “bring me back a letter from them.”

[17:19]  ³⁰ tn Heb “all the men of Israel.”

[17:20]  ³¹ tn Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.”

[17:20]  ³² tn Or “entrenchment.”

[17:22]  ³³ tn Heb “the guard of the equipment.”

[17:23]  ³⁴ tn Heb “according to these words.”

[17:24]  ³⁵ tn Or “fled.”

[17:25]  ³⁶ tn Heb “he is coming up.”

[17:26]  ³⁷ tn Heb “and turns aside humiliation from upon Israel.”

[17:27]  ³⁸ tn Heb “people.”

[17:27]  ³⁹ tn Heb “according to this word, saying.”

[17:28]  ⁴⁰ tn Heb “his”; the referent (David) has been specified in the translation for clarity.

[17:28]  ⁴¹ tn Heb “the anger of Eliab became hot.”

[17:28]  ⁴² tn Heb “the wickedness of your heart.”

[17:29]  ⁴³ tn Heb “Is it not [just] a word?”

[17:30]  ⁴⁴ tn Heb “and spoke according to this word.”

[17:30]  ⁴⁵ tn Heb “the people.”

[17:31]  ⁴⁶ tn Heb “he took him.”

[17:32]  ⁴⁷ tn Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”

[17:36]  ⁴⁸ tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”

[17:37]  ⁴⁹ tn Or “Go, and may the Lord be with you” (so NASB, NCV, NRSV).

[17:39]  ⁵⁰ tn Heb “he had not tested.”

[17:40]  ⁵¹ tn This Hebrew word occurs only here and its exact meaning is not entirely clear. It refers to a receptacle of some sort and apparently was a common part of a shepherd’s equipment. Here it serves as a depository for the stones that David will use in his sling.

[17:41]  ⁵² tc Most LXX mss lack v. 41.

[17:43]  ⁵³ sn Sticks is a pejorative reference to David’s staff (v. 40); the same Hebrew word (מַקֵּל, maqqel) is used for both.

[17:44]  ⁵⁴ tc Many medieval Hebrew mss have “the earth” here, instead of the MT’s “the field.”

[17:48]  ⁵⁵ tc Most LXX mss lack the second half of v. 48.

[17:50]  ⁵⁶ tc Most LXX mss lack v. 50.

[17:50]  ⁵⁷ tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.

[17:51]  ⁵⁸ tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

[17:51]  ⁵⁹ tc Most LXX mss lack the words “drew it from its sheath.”

[17:52]  ⁶⁰ tn Heb “arose and cried out.”

[17:52]  ⁶¹ tc Most of the LXX ms tradition has here “Gath.”

[17:54]  ⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:54]  ⁶³ tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

[17:55]  ⁶⁴ tc Most LXX mss lack 17:55–18:5.

[17:58]  ⁶⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[18:1]  ⁶⁶ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[18:1]  ⁶⁷ tn Heb “the soul of Jonathan was bound with the soul of David.”

[18:1]  ⁶⁸ tn Heb “like his [own] soul.”

[18:1]  sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.

[18:2]  ⁶⁹ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[18:3]  ⁷⁰ tn Heb “like his [own] soul.”

[18:5]  ⁷¹ tn Heb “it was good in the eyes of all the people and also in the eyes of the servants of Saul.”

[18:6]  ⁷² tn Heb “them.” The masculine plural pronoun apparently refers to the returning soldiers.

[18:6]  ⁷³ tn Heb “with tambourines, with joy, and with three-stringed instruments.”

[18:8]  ⁷⁴ tn Heb “said.” So also in vv. 11, 17.

[18:10]  ⁷⁵ tn The Hebrew text adds here “with his hand.”

[18:13]  ⁷⁶ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[18:13]  ⁷⁷ tn Heb “an officer of a thousand.”

[18:13]  ⁷⁸ tn Heb “and he went out and came in before the people.” See v. 16.

[18:14]  ⁷⁹ tn Heb “in all his ways.”

[18:17]  ⁸⁰ tc Much of the ms evidence for the LXX lacks vv. 17-19.

[18:17]  ⁸¹ tn Heb “son of valor.”

[18:18]  ⁸² tn Heb “Who are my relatives, the clan of my father?” The term חַי (khay), traditionally understood as “my life,” is here a rare word meaning “family, kinfolk” (see HALOT 309 s.v. III חַי). The phrase “clan of my father” may be a scribal gloss explaining the referent of this rare word.

[18:20]  ⁸³ tn Heb “the matter.”

[18:21]  ⁸⁴ tc The final sentence of v. 21 is absent in most LXX mss.

[18:23]  ⁸⁵ tn Heb “in the ears of.”

[18:25]  ⁸⁶ tn Heb “the king’s.”

[18:26]  ⁸⁷ tn Heb “and it was acceptable in the eyes of David.”

[18:26]  ⁸⁸ tn Heb “the days were not fulfilled.”

[18:27]  ⁸⁹ tn Heb “arose and went.”

[18:28]  ⁹⁰ tn Heb “saw and knew.”

[18:28]  ⁹¹ tn Heb “Saul’s.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.

[18:28]  ⁹² tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[18:29]  ⁹³ tn Heb “of David.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.

[18:29]  ⁹⁴ tc The final sentence of v. 29 is absent in most LXX mss.

[18:29]  tn Heb “all the days.”

[18:30]  ⁹⁵ tc Verse 30 is absent in most LXX mss.

[2:29]  ⁹⁶ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁹⁷ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁹⁸ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ⁹⁹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹⁰⁰ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ¹⁰¹ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ¹⁰² tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ¹⁰³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ¹⁰⁴ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ¹⁰⁵ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ¹⁰⁶ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ¹⁰⁷ sn An allusion to Ps 16:10.

[13:22]  ¹⁰⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁰⁹ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹¹⁰ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹¹¹ sn A quotation from Ps 89:20.

[13:22]  ¹¹² sn A quotation from 1 Sam 13:14.

[13:22]  ¹¹³ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹¹⁴ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ¹¹⁵ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹¹⁶ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ¹¹⁷ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹¹⁹ sn John refers here to John the Baptist.

[13:24]  ¹²⁰ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹²¹ tn Or “task.”

[13:25]  ¹²² tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹²³ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ¹²⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹²⁵ tn Grk “sons”

[13:26]  ¹²⁶ tn Or “race.”

[13:26]  ¹²⁷ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹²⁸ tn Grk “word.”

[13:27]  ¹²⁹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹³⁰ tn Grk “this one.”

[13:27]  ¹³¹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹³² tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹³³ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ¹³⁴ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ¹³⁵ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹³⁶ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹³⁷ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹³⁸ tn Or “carried out.”

[13:29]  ¹³⁹ sn That is, everything that was written in OT scripture.

[13:29]  ¹⁴⁰ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹⁴¹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹⁴² tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:30]  ¹⁴³ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹⁴⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹⁴⁵ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹⁴⁶ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹⁴⁷ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹⁴⁸ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹⁴⁹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹⁵⁰ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹⁵¹ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ¹⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁵³ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁵⁴ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁵⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁵⁶ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁵⁷ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁵⁸ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ¹⁵⁹ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹⁶⁰ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹⁶¹ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹⁶² sn A quotation from Ps 16:10.

[13:36]  ¹⁶³ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁶⁴ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁶⁵ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁶⁶ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.