1 Samuel 16:1

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. ¹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ²  for I have selected a king for myself from among his sons.” ³ 

1 Samuel 16:13

16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

1 Samuel 23:17

23:17 He said to him, “Don’t be afraid! For the hand of my father Saul cannot find you. You will rule over Israel, and I will be your second in command. Even my father Saul realizes this.”

1 Samuel 25:30

25:30 The Lord will do for my lord everything that he promised you, ⁴  and he will make ⁵  you a leader over Israel.

Psalms 116:11

116:11 I rashly declared, ⁶ 

“All men are liars.”

Proverbs 13:12

13:12 Hope ⁷  deferred ⁸  makes the heart sick, ⁹ 

but a longing fulfilled ¹⁰  is like ¹¹  a tree of life.

Isaiah 40:27-31

40:27 Why do you say, Jacob,

Why do you say, Israel,

“The Lord is not aware of what is happening to me, ¹² 

My God is not concerned with my vindication”? ¹³ 

40:28 Do you not know?

Have you not heard?

The Lord is an eternal God,

the creator of the whole earth. ¹⁴ 

He does not get tired or weary;

there is no limit to his wisdom. ¹⁵ 

40:29 He gives strength to those who are tired;

to the ones who lack power, he gives renewed energy.

40:30 Even youths get tired and weary;

even strong young men clumsily stumble. ¹⁶ 

40:31 But those who wait for the Lord’s help ¹⁷  find renewed strength;

they rise up as if they had eagles’ wings, ¹⁸ 

they run without growing weary,

they walk without getting tired.

Isaiah 51:12

51:12 “I, I am the one who consoles you. ¹⁹ 

Why are you afraid of mortal men,

of mere human beings who are as short-lived as grass? ²⁰ 

Matthew 14:31

14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”

Mark 4:40

4:40 And he said to them, “Why are you cowardly? Do you still not have faith?”

Mark 4:2

4:2 He taught them many things in parables, ²¹  and in his teaching said to them:

Colossians 1:5

1:5 Your faith and love have arisen ²²  from the hope laid up ²³  for you in heaven, which you have heard about in the message of truth, the gospel ²⁴ 

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

[16:1]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ³ tn Heb “for I have seen among his sons for me a king.”

[25:30]  ⁴ tn Heb “according to all which he spoke, the good concerning you.”

[25:30]  ⁵ tn Heb “appoint.”

[116:11]  ⁶ tn Heb “I said in my haste.”

[13:12]  ⁷ sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.

[13:12]  ⁸ tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).

[13:12]  ⁹ sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).

[13:12]  ¹⁰ tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”

[13:12]  ¹¹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[40:27]  ¹² tn Heb “my way is hidden from the Lord” (so NAB, NASB, NIV, NRSV).

[40:27]  ¹³ tn Heb “and from my God my justice passes away”; NRSV “my right is disregarded by my God.”

[40:28]  ¹⁴ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[40:28]  ¹⁵ sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

[40:30]  ¹⁶ tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.

[40:31]  ¹⁷ tn The words “for the Lord’s help” are supplied in the translation for clarification.

[40:31]  ¹⁸ tn Heb “they rise up [on] wings like eagles” (TEV similar).

[51:12]  ¹⁹ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

[51:12]  ²⁰ tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.

[4:2]  ²¹ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[1:5]  ²² tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁴ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.