Keluaran 3:1

3:1 Now Moses ¹  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ²  and came to the mountain of God, to Horeb. ³ 

Keluaran 3:10

3:10 So now go, and I will send you ⁴  to Pharaoh to bring my people, the Israelites, out of Egypt.”

Keluaran 3:1

3:1 Now Moses ⁵  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ⁶  and came to the mountain of God, to Horeb. ⁷ 

1 Samuel 17:15-54

17:15 David was going back and forth ⁸  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 ⁹  to the camp to your brothers. 17:18 Also take these ten portions of cheese to their commanding officer. ¹⁰  Find out how your brothers are doing ¹¹  and bring back their pledge that they received the goods. ¹²  17:19 They are with Saul and the whole Israelite army ¹³  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. ¹⁴  After loading up, he went just as Jesse had instructed him. He arrived at the camp ¹⁵  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, ¹⁶  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, ¹⁷  and David heard it. 17:24 When all the men of Israel saw this man, they retreated ¹⁸  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 ¹⁹  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? ²⁰  For who is this uncircumcised Philistine, that he defies the armies of the living God?” 17:27 The soldiers ²¹  told him what had been promised, saying, ²²  “This is what will be done for the man who can strike him down.”

17:28 When David’s ²³  oldest brother Eliab heard him speaking to the men, he became angry ²⁴  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! ²⁵  You have come down here to watch the battle!”

17:29 David replied, “What have I done now? Can’t I say anything?” ²⁶  17:30 Then he turned from those who were nearby to someone else and asked the same question, ²⁷  but they ²⁸  gave him the same answer as before. 17:31 When David’s words were overheard and reported to Saul, he called for him. ²⁹ 

17:32 David said to Saul, “Don’t let anyone be discouraged. ³⁰  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. ³¹  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.” ³² 

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. ³³  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 ³⁴  of his shepherd’s bag, took his sling in hand, and approached the Philistine.

17:41 ³⁵ 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?” ³⁶  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!” ³⁷ 

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. ³⁸  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 ³⁹ 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. ⁴⁰  17:51 David ran and stood over the Philistine. He grabbed Goliath’s ⁴¹  sword, drew it from its sheath, ⁴²  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. ⁴³  They chased the Philistines to the valley ⁴⁴  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, ⁴⁵  and he put Goliath’s ⁴⁶  weapons in his tent.

1 Samuel 17:2

17:2 Saul and the Israelite army ⁴⁷  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ⁴⁸  the Philistines.

1 Samuel 7:8

7:8 The Israelites said to Samuel, “Keep ⁴⁹  crying out to the Lord our ⁵⁰  God so that he may save us ⁵¹  from the hand of the Philistines!”

1 Samuel 7:1

7:1 Then the people ⁵²  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 19:19-20

19:19 Large numbers ⁵³  of those who had practiced magic ⁵⁴  collected their books ⁵⁵  and burned them up in the presence of everyone. ⁵⁶  When ⁵⁷  the value of the books was added up, it was found to total fifty thousand silver coins. ⁵⁸  19:20 In this way the word of the Lord ⁵⁹  continued to grow in power ⁶⁰  and to prevail. ⁶¹ 

Amos 7:14-15

7:14 Amos replied ⁶²  to Amaziah, “I was not a prophet by profession. ⁶³  No, ⁶⁴  I was a herdsman who also took care of ⁶⁵  sycamore fig trees. ⁶⁶  7:15 Then the Lord took me from tending ⁶⁷  flocks and gave me this commission, ⁶⁸  ‘Go! Prophesy to my people Israel!’

Matius 4:18-22

The Call of the Disciples

4:18 As ⁶⁹  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ⁷⁰  4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ⁷¹  4:20 They ⁷²  left their nets immediately and followed him. ⁷³  4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ⁷⁴  with Zebedee their father, mending their nets. Then ⁷⁵  he called them. 4:22 They ⁷⁶  immediately left the boat and their father and followed him.

[3:1]  ¹ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ² tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ³ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[3:10]  ⁴ tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

[3:10]  sn These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be God’s work – hence, “I will send you.” When God commissioned people, often using the verb “to send,” it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2).

[3:1]  ⁵ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ⁶ tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ⁷ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[17:15]  ⁸ tn Heb “was going and returning.”

[17:17]  ⁹ tn Heb “run.”

[17:18]  ¹⁰ tn Heb “officer of the thousand.”

[17:18]  ¹¹ tn Heb “and your brothers, observe with respect to welfare.”

[17:18]  ¹² 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]  ¹³ tn Heb “all the men of Israel.”

[17:20]  ¹⁴ 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]  ¹⁵ tn Or “entrenchment.”

[17:22]  ¹⁶ tn Heb “the guard of the equipment.”

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

[17:24]  ¹⁸ tn Or “fled.”

[17:25]  ¹⁹ tn Heb “he is coming up.”

[17:26]  ²⁰ tn Heb “and turns aside humiliation from upon Israel.”

[17:27]  ²¹ tn Heb “people.”

[17:27]  ²² tn Heb “according to this word, saying.”

[17:28]  ²³ tn Heb “his”; the referent (David) has been specified in the translation for clarity.

[17:28]  ²⁴ tn Heb “the anger of Eliab became hot.”

[17:28]  ²⁵ tn Heb “the wickedness of your heart.”

[17:29]  ²⁶ tn Heb “Is it not [just] a word?”

[17:30]  ²⁷ tn Heb “and spoke according to this word.”

[17:30]  ²⁸ tn Heb “the people.”

[17:31]  ²⁹ tn Heb “he took him.”

[17:32]  ³⁰ tn Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”

[17:36]  ³¹ 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]  ³² tn Or “Go, and may the Lord be with you” (so NASB, NCV, NRSV).

[17:39]  ³³ tn Heb “he had not tested.”

[17:40]  ³⁴ 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]  ³⁵ tc Most LXX mss lack v. 41.

[17:43]  ³⁶ sn Sticks is a pejorative reference to David’s staff (v. 40); the same Hebrew word (מַקֵּל, maqqel) is used for both.

[17:44]  ³⁷ tc Many medieval Hebrew mss have “the earth” here, instead of the MT’s “the field.”

[17:48]  ³⁸ tc Most LXX mss lack the second half of v. 48.

[17:50]  ³⁹ tc Most LXX mss lack v. 50.

[17:50]  ⁴⁰ tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.

[17:51]  ⁴¹ tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

[17:51]  ⁴² tc Most LXX mss lack the words “drew it from its sheath.”

[17:52]  ⁴³ tn Heb “arose and cried out.”

[17:52]  ⁴⁴ tc Most of the LXX ms tradition has here “Gath.”

[17:54]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:54]  ⁴⁶ tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

[17:2]  ⁴⁷ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ⁴⁸ tn Heb “to meet.”

[7:8]  ⁴⁹ tn Heb “don’t stop.”

[7:8]  ⁵⁰ tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ⁵¹ tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[7:1]  ⁵² tn Heb “men.”

[19:19]  ⁵³ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁵⁴ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁵⁵ tn Or “scrolls.”

[19:19]  ⁵⁶ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁵⁷ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁵⁸ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20]  ⁵⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ⁶⁰ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ⁶¹ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[7:14]  ⁶² tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

[7:14]  ⁶³ tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.

[7:14]  ⁶⁴ tn Heb “for.”

[7:14]  ⁶⁵ tn Heb “gashed”; or “pierced.”

[7:14]  sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.

[7:14]  ⁶⁶ sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).

[7:15]  ⁶⁷ tn Heb “from [following] after.”

[7:15]  ⁶⁸ tn Heb “and the Lord said to me.”

[4:18]  ⁶⁹ tn Here δέ (de) has not been translated.

[4:18]  ⁷⁰ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[4:19]  ⁷¹ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[4:19]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[4:20]  ⁷² tn Here δέ (de) has not been translated.

[4:20]  ⁷³ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[4:21]  ⁷⁴ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:22]  ⁷⁶ tn Here δέ (de) has not been translated.