1 Samuel 11:15

11:15 So all the people went to Gilgal, where ¹  they established Saul as king in the Lord’s presence. They offered up peace offerings there in the Lord’s presence. Saul and all the Israelites were very happy.

1 Samuel 11:2

11:2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”

1 Samuel 11:14

11:14 Samuel said to the people, “Come on! Let’s go to Gilgal and renew the kingship there.”

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ² Nahash ³  the Ammonite marched ⁴  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ⁵ Nahash ⁶  the Ammonite marched ⁷  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ⁸  everything you requested. ⁹  I have given you a king. ¹⁰ 

Psalms 97:1

Psalm 97 ¹¹ 

97:1 The Lord reigns!

Let the earth be happy!

Let the many coastlands rejoice!

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹²  and victorious, ¹³ 

humble and riding on a donkey ¹⁴  –

on a young donkey, the foal of a female donkey.

Luke 19:37

19:37 As he approached the road leading down from ¹⁵  the Mount of Olives, ¹⁶  the whole crowd of his ¹⁷  disciples began to rejoice ¹⁸  and praise ¹⁹  God with a loud voice for all the mighty works ²⁰  they had seen: ²¹ 

Revelation 11:15-18

The Seventh Trumpet

11:15 Then ²²  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ²³ 

and he will reign for ever and ever.”

11:16 Then ²⁴  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ²⁵  and worshiped God 11:17 with these words: ²⁶ 

“We give you thanks, Lord God, the All-Powerful, ²⁷ 

the one who is and who was,

because you have taken your great power

and begun to reign. ²⁸ 

11:18 The ²⁹  nations ³⁰  were enraged,

but ³¹  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ³² 

the prophets, their reward,

as well as to the saints

and to those who revere ³³  your name, both small and great,

and the time has come ³⁴  to destroy those who destroy ³⁵  the earth.”

[11:15]  ¹ tn Heb “and there in Gilgal.”

[11:1]  ² tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ³ sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ⁴ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[11:1]  ⁵ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ⁶ sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ⁷ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[12:1]  ⁸ tn Heb “Look, I have listened to your voice.”

[12:1]  ⁹ tn Heb “to all which you said to me.”

[12:1]  ¹⁰ tn Heb “and I have installed a king over you.”

[97:1]  ¹¹ sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.

[9:9]  ¹² tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ¹³ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹⁴ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[19:37]  ¹⁵ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁶ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁷ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁸ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹⁹ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁰ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²¹ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[11:15]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ²⁵ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[11:17]  ²⁶ tn Grk “saying.”

[11:17]  ²⁷ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[11:17]  ²⁸ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ³⁰ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ³² tn See the note on the word “servants” in 1:1.

[11:18]  ³³ tn Grk “who fear.”

[11:18]  ³⁴ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ³⁵ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.