Mazmur 5:11-12

5:11 But may all who take shelter ¹  in you be happy! ² 

May they continually ³  shout for joy! ⁴ 

Shelter them ⁵  so that those who are loyal to you ⁶  may rejoice! ⁷ 

5:12 Certainly ⁸  you reward ⁹  the godly, ¹⁰  Lord.

Like a shield you protect ¹¹  them ¹²  in your good favor. ¹³ 

Mazmur 10:12-16

10:12 Rise up, Lord! ¹⁴ 

O God, strike him down! ¹⁵ 

Do not forget the oppressed!

10:13 Why does the wicked man reject God? ¹⁶ 

He says to himself, ¹⁷  “You ¹⁸  will not hold me accountable.” ¹⁹ 

10:14 You have taken notice, ²⁰ 

for ²¹  you always see ²²  one who inflicts pain and suffering. ²³ 

The unfortunate victim entrusts his cause to you; ²⁴ 

you deliver ²⁵  the fatherless. ²⁶ 

10:15 Break the arm ²⁷  of the wicked and evil man!

Hold him accountable for his wicked deeds, ²⁸ 

which he thought you would not discover. ²⁹ 

10:16 The Lord rules forever! ³⁰ 

The nations are driven out of his land. ³¹ 

Mazmur 10:1

Psalm 10 ³² 

10:1 Why, Lord, do you stand far off?

Why do you pay no attention during times of trouble? ³³ 

1 Samuel 17:45-57

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. ³⁴  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 ³⁵ 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. ³⁶  17:51 David ran and stood over the Philistine. He grabbed Goliath’s ³⁷  sword, drew it from its sheath, ³⁸  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. ³⁹  They chased the Philistines to the valley ⁴⁰  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, ⁴¹  and he put Goliath’s ⁴²  weapons in his tent.

17:55 ⁴³ 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.

1 Samuel 25:28-29

25:28 Please forgive the sin of your servant, for the Lord will certainly establish the house of my lord, because my lord fights the battles of the Lord. May no evil be found in you all your days! 25:29 When someone sets out to chase you and to take your life, the life of my lord will be wrapped securely in the bag ⁴⁴  of the living by the Lord your God. But he will sling away the lives of your enemies from the sling’s pocket!

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ⁴⁵  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

Kisah Para Rasul 19:22

19:22 So after sending ⁴⁶  two of his assistants, ⁴⁷  Timothy and Erastus, to Macedonia, ⁴⁸  he himself stayed on for a while in the province of Asia. ⁴⁹ 

Kisah Para Rasul 19:34

19:34 But when they recognized ⁵⁰  that he was a Jew, they all shouted in unison, ⁵¹  “Great is Artemis ⁵²  of the Ephesians!” for about two hours. ⁵³ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁵⁴  They replied, ⁵⁵  “No, we have not even ⁵⁶  heard that there is a Holy Spirit.”

Kisah Para Rasul 16:9

16:9 A ⁵⁷  vision appeared to Paul during the night: A Macedonian man was standing there ⁵⁸  urging him, ⁵⁹  “Come over ⁶⁰  to Macedonia ⁶¹  and help us!”

[5:11]  ¹ sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[5:11]  ² tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.

[5:11]  ³ tn Or perhaps more hyperbolically, “forever.”

[5:11]  ⁴ tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.

[5:11]  ⁵ tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.

[5:11]  ⁶ tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.

[5:11]  ⁷ tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).

[5:12]  ⁸ tn Or “For.”

[5:12]  ⁹ tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.

[5:12]  ¹⁰ tn Or “innocent.” The singular form is used here in a collective or representative sense.

[5:12]  ¹¹ tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.

[5:12]  ¹² tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”

[5:12]  ¹³ tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.

[10:12]  ¹⁴ sn Rise up, O Lord! The psalmist’s mood changes from lament to petition and confidence.

[10:12]  ¹⁵ tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene.

[10:13]  ¹⁶ tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.

[10:13]  ¹⁷ tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”

[10:13]  ¹⁸ tn Here the wicked man addresses God directly.

[10:13]  ¹⁹ tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”

[10:14]  ²⁰ tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”

[10:14]  ²¹ tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

[10:14]  ²² tn Here the imperfect emphasizes God’s typical behavior.

[10:14]  ²³ tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.

[10:14]  ²⁴ tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.

[10:14]  ²⁵ tn Or “help.”

[10:14]  ²⁶ tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).

[10:14]  sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[10:15]  ²⁷ sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.

[10:15]  ²⁸ tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.

[10:15]  ²⁹ tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.

[10:16]  ³⁰ tn Heb “the Lord is king forever and ever.”

[10:16]  ³¹ tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”

[10:16]  sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).

[10:1]  ³² sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

[10:1]  ³³ tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).

[17:48]  ³⁴ tc Most LXX mss lack the second half of v. 48.

[17:50]  ³⁵ tc Most LXX mss lack v. 50.

[17:50]  ³⁶ tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.

[17:51]  ³⁷ tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

[17:51]  ³⁸ tc Most LXX mss lack the words “drew it from its sheath.”

[17:52]  ³⁹ tn Heb “arose and cried out.”

[17:52]  ⁴⁰ tc Most of the LXX ms tradition has here “Gath.”

[17:54]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:54]  ⁴² tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

[17:55]  ⁴³ tc Most LXX mss lack 17:55–18:5.

[25:29]  ⁴⁴ tn Cf. KJV, NAB, NIV, NRSV “bundle”; NLT “treasure pouch.”

[25:2]  ⁴⁵ tn Heb “great.”

[19:22]  ⁴⁶ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ⁴⁷ tn Grk “two of those who ministered to him.”

[19:22]  ⁴⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ⁴⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:34]  ⁵⁰ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁵¹ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁵² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁵³ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:2]  ⁵⁴ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁵⁵ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁵⁶ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[16:9]  ⁵⁷ tn Grk “And a.” 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.

[16:9]  ⁵⁸ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁵⁹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁶⁰ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁶¹ sn Macedonia was the Roman province of Macedonia in Greece.