1 Samuel 18:1

Saul Comes to Fear David

18:1 When David ¹  had finished talking with Saul, Jonathan and David became bound together in close friendship. ²  Jonathan loved David as much as he did his own life. ³ 

1 Samuel 18:1

Saul Comes to Fear David

18:1 When David ⁴  had finished talking with Saul, Jonathan and David became bound together in close friendship. ⁵  Jonathan loved David as much as he did his own life. ⁶ 

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kisah Para Rasul 5:7

5:7 After an interval of about three hours, ⁷  his wife came in, but she did not know ⁸  what had happened.

Mazmur 16:3

16:3 As for God’s chosen people who are in the land,

and the leading officials I admired so much ⁹  –

Amos 5:15

5:15 Hate what is wrong, love what is right!

Promote ¹⁰  justice at the city gate! ¹¹ 

Maybe the Lord, the God who commands armies, will have mercy on ¹²  those who are left from ¹³  Joseph. ¹⁴ 

Amos 5:1

Death is Imminent

5:1 Listen to this funeral song I am ready to sing about you, ¹⁵  family ¹⁶  of Israel:

Yohanes 3:14

3:14 Just as ¹⁷  Moses lifted up the serpent ¹⁸  in the wilderness, ¹⁹  so must the Son of Man be lifted up, ²⁰ 

Yohanes 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ²¹  there was a Jewish feast, ²²  and Jesus went up to Jerusalem. ²³ 

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

[18:1]  ² tn Heb “the soul of Jonathan was bound with the soul of David.”

[18:1]  ³ 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.

[18:1]  ⁴ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[18:1]  ⁵ tn Heb “the soul of Jonathan was bound with the soul of David.”

[18:1]  ⁶ 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.

[5:7]  ⁷ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ⁸ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[16:3]  ⁹ tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

[5:15]  ¹⁰ tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).

[5:15]  ¹¹ sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.

[5:15]  ¹² tn Or “will show favor to.”

[5:15]  ¹³ tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”

[5:15]  ¹⁴ sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[5:1]  ¹⁵ tn Heb “Listen to this word which I am about to take up against you, a funeral song.”

[5:1]  ¹⁶ tn Heb “house.”

[3:14]  ¹⁷ tn Grk “And just as.”

[3:14]  ¹⁸ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ¹⁹ sn An allusion to Num 21:5-9.

[3:14]  ²⁰ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[5:1]  ²¹ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ²² tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.

[5:1]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.