1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹  that your house and your ancestor’s house would serve ²  me forever.’ But now the Lord says, ‘May it never be! ³  For I will honor those who honor me, but those who despise me will be cursed!

1 Samuel 13:14

13:14 But now your kingdom will not continue! The Lord has sought out ⁴  for himself a man who is loyal to him ⁵  and the Lord has appointed ⁶  him to be leader over his people, for you have not obeyed what the Lord commanded you.”

1 Samuel 16:1-2

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. ⁷  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ⁸  for I have selected a king for myself from among his sons.” ⁹ 

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ¹⁰  and say, ‘I have come to sacrifice to the Lord.’

Kisah Para Rasul 17:15-20

17:15 Those who accompanied Paul escorted him as far as Athens, ¹¹  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹² 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ¹³  his spirit was greatly upset ¹⁴  because he saw ¹⁵  the city was full of idols. 17:17 So he was addressing ¹⁶  the Jews and the God-fearing Gentiles ¹⁷  in the synagogue, ¹⁸  and in the marketplace every day ¹⁹  those who happened to be there. 17:18 Also some of the Epicurean ²⁰  and Stoic ²¹  philosophers were conversing ²²  with him, and some were asking, ²³  “What does this foolish babbler ²⁴  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²⁵  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²⁶  17:19 So they took Paul and ²⁷  brought him to the Areopagus, ²⁸  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ²⁹  to our ears, so we want to know what they ³⁰  mean.”

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ³¹  Amphipolis ³²  and Apollonia, ³³  they came to Thessalonica, ³⁴  where there was a Jewish synagogue. ³⁵ 

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ³⁶  also came and were healed. ³⁷ 

[2:30]  ¹ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ² tn Heb “walk about before.”

[2:30]  ³ tn Heb “may it be far removed from me.”

[13:14]  ⁴ tn This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered.

[13:14]  ⁵ tn Heb “according to his heart.” The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates.

[13:14]  ⁶ tn Heb “commanded.”

[16:1]  ⁷ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ⁸ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ⁹ tn Heb “for I have seen among his sons for me a king.”

[16:2]  ¹⁰ tn Heb “in your hand.”

[17:15]  ¹¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹² sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ¹³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ¹⁴ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ¹⁵ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ¹⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:17]  ¹⁷ tn Or “and the devout,” 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, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ¹⁸ sn See the note on synagogue in 6:9.

[17:17]  ¹⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ²⁰ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²¹ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²² tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²³ tn Grk “saying.”

[17:18]  ²⁴ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²⁵ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²⁶ sn This is a parenthetical note by the author.

[17:19]  ²⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ²⁸ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ²⁹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ³⁰ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:1]  ³¹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ³² sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ³³ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ³⁴ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ³⁵ sn See the note on synagogue in 6:9.

[28:9]  ³⁶ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ³⁷ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.