1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹  learned about it, they went down there to him.

1 Samuel 23:15

23:15 David realized ²  that Saul had come out to seek his life; at that time David was in Horesh in the desert of Ziph.

1 Samuel 23:19

23:19 Then the Ziphites went up to Saul at Gibeah and said, “Isn’t David hiding among us in the strongholds at Horesh on the hill of Hakilah, south of Jeshimon?

1 Samuel 23:23

23:23 Locate precisely all the places where he hides and return to me with dependable information. ³  Then I will go with you. If he is in the land, I will find him ⁴  among all the thousands of Judah.”

1 Samuel 24:1-3

David Spares Saul’s Life

24:1 (24:2) When Saul returned from pursuing the Philistines, they told him, “Look, David is in the desert of En Gedi.” 24:2 So Saul took three thousand select men from all Israel and went to find ⁵  David and his men in the region of ⁶  the rocks of the mountain goats. ⁷  24:3 He came to the sheepfolds by the road, where there was a cave. Saul went into it to relieve himself. ⁸ 

Now David and his men were sitting in the recesses of the cave.

1 Samuel 26:1

David Spares Saul’s Life Again

26:1 The Ziphites came to Saul at Gibeah and said, “Isn’t David hiding on the hill of Hakilah near ⁹  Jeshimon?”

1 Samuel 26:1

David Spares Saul’s Life Again

26:1 The Ziphites came to Saul at Gibeah and said, “Isn’t David hiding on the hill of Hakilah near ¹⁰  Jeshimon?”

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ¹¹  that the Christ ¹²  had to suffer and to rise from the dead, ¹³  saying, ¹⁴  “This Jesus I am proclaiming to you is the Christ.” ¹⁵ 

Kisah Para Rasul 18:4

18:4 He addressed ¹⁶  both Jews and Greeks in the synagogue ¹⁷  every Sabbath, attempting to persuade ¹⁸  them.

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ¹⁹  people to worship God in a way contrary to ²⁰  the law!”

Kisah Para Rasul 19:9

19:9 But when ²¹  some were stubborn ²²  and refused to believe, reviling ²³  the Way ²⁴  before the congregation, he left ²⁵  them and took the disciples with him, ²⁶  addressing ²⁷  them every day ²⁸  in the lecture hall ²⁹  of Tyrannus.

Mazmur 142:1-7

Psalm 142 ³⁰ 

A well-written song ³¹  by David, when he was in the cave; ³²  a prayer.

142:1 To the Lord I cry out; ³³ 

to the Lord I plead for mercy. ³⁴ 

142:2 I pour out my lament before him;

I tell him about ³⁵  my troubles.

142:3 Even when my strength leaves me, ³⁶ 

you watch my footsteps. ³⁷ 

In the path where I walk

they have hidden a trap for me.

142:4 Look to the right and see!

No one cares about me. ³⁸ 

I have nowhere to run; ³⁹ 

no one is concerned about my life. ⁴⁰ 

142:5 I cry out to you, O Lord;

I say, “You are my shelter,

my security ⁴¹  in the land of the living.”

142:6 Listen to my cry for help,

for I am in serious trouble! ⁴² 

Rescue me from those who chase me,

for they are stronger than I am.

142:7 Free me ⁴³  from prison,

that I may give thanks to your name.

Because of me the godly will assemble, ⁴⁴ 

for you will vindicate me. ⁴⁵ 

[22:1]  ¹ tn Heb “house.”

[23:15]  ² tn Heb “saw.”

[23:23]  ³ tn Heb “established.”

[23:23]  ⁴ tn Heb “I will search him out.”

[24:2]  ⁵ tn Heb “to search [for].”

[24:2]  ⁶ tn Heb “upon the face of.”

[24:2]  ⁷ tn Or “the region of the Rocks of the Mountain Goats,” if this expression is understood as a place name (cf. NASB, NIV, NRSV, TEV, CEV).

[24:3]  ⁸ tn Heb “to cover his feet,” an idiom (euphemism) for relieving oneself (cf. NAB “to ease nature”).

[26:1]  ⁹ tn Heb “upon the face of.”

[26:1]  ¹⁰ tn Heb “upon the face of.”

[17:3]  ¹¹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹³ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁴ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[18:4]  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 18:4. 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.

[18:4]  ¹⁷ sn See the note on synagogue in 6:9.

[18:4]  ¹⁸ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:13]  ¹⁹ tn Or “inciting.”

[18:13]  ²⁰ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[19:9]  ²¹ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ²² tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ²³ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ²⁴ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ²⁵ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ²⁶ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ²⁷ 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 19:9. 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.

[19:9]  ²⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ²⁹ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[142:1]  ³⁰ sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.

[142:1]  ³¹ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[142:1]  ³² sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.

[142:1]  ³³ tn Heb “[with] my voice to the Lord I cry out.”

[142:1]  ³⁴ tn Heb “[with] my voice to the Lord I plead for mercy.”

[142:2]  ³⁵ tn Heb “my trouble before him I declare.”

[142:3]  ³⁶ tn Heb “my spirit grows faint.”

[142:3]  ³⁷ tn Heb “you know my path.”

[142:4]  ³⁸ tn Heb “there is no one who recognizes me.”

[142:4]  ³⁹ tn Heb “ a place of refuge perishes from me.”

[142:4]  ⁴⁰ tn Heb “there is no one who seeks for the sake of my life.”

[142:5]  ⁴¹ tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.

[142:6]  ⁴² tn Heb “for I am very low.”

[142:7]  ⁴³ tn Heb “bring out my life.”

[142:7]  ⁴⁴ tn Or “gather around.”

[142:7]  ⁴⁵ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.