1 Samuel 19:24

19:24 He even stripped off his clothes and prophesied before Samuel. He lay there ¹  naked all that day and night. (For that reason it is asked, “Is Saul also among the prophets?”)

1 Samuel 19:1

Saul Repeatedly Attempts to Take David’s Life

19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. ² 

1 Samuel 18:29

18:29 Saul became even more afraid of him. ³  Saul continued to be at odds with David from then on. ⁴ 

1 Samuel 22:12

22:12 Then Saul said, “Listen, son of Ahitub.” He replied, “Here I am, my lord.”

1 Samuel 22:20-23

22:20 But one of the sons of Ahimelech son of Ahitub escaped and fled to David. His name was Abiathar. 22:21 Abiathar told David that Saul had killed the priests of the Lord. 22:22 Then David said to Abiathar, “I knew that day when Doeg the Edomite was there that he would certainly tell Saul! I am guilty ⁵  of all the deaths in your father’s house! 22:23 Stay with me. Don’t be afraid! Whoever ⁶  seeks my life is seeking your life as well. You are secure with me.”

Jeremiah 28:2-4

28:2 “The Lord God of Israel who rules over all ⁷  says, ‘I will break the yoke of servitude ⁸  to the king of Babylon. 28:3 Before two years are over, I will bring back to this place everything that King Nebuchadnezzar of Babylon took from it and carried away to Babylon. 28:4 I will also bring back to this place Jehoiakim’s son King Jeconiah of Judah and all the exiles who were taken to Babylon.’ Indeed, the Lord affirms, ⁹  ‘I will break the yoke of servitude to the king of Babylon.’”

Jeremiah 28:11

28:11 Then he spoke up in the presence of all the people. “The Lord says, ‘In the same way I will break the yoke of servitude of all the nations to King Nebuchadnezzar of Babylon ¹⁰  before two years are over.’” After he heard this, the prophet Jeremiah departed and went on his way. ¹¹ 

Zechariah 13:2-5

13:2 And also on that day,” says the Lord who rules over all, “I will remove ¹²  the names of the idols from the land and they will never again be remembered. Moreover, I will remove the prophets and the unclean spirit from the land. 13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, ‘You cannot live, for you lie in the name of the Lord.’ Then his father and mother to whom he was born will run him through with a sword when he prophesies. ¹³ 

13:4 “Therefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment ¹⁴  of a prophet to deceive the people. ¹⁵  13:5 Instead he will say, ‘I am no prophet – indeed, I am a farmer, for a man has made me his indentured servant since my youth.’ ¹⁶ 

Acts 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ¹⁷  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ¹⁸  She ¹⁹  brought her owners ²⁰  a great profit by fortune-telling. ²¹ 

Acts 16:2

16:2 The brothers in Lystra ²²  and Iconium ²³  spoke well ²⁴  of him. ²⁵ 

Acts 2:11

2:11 both Jews and proselytes, ²⁶  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ²⁷ 

[19:24]  ¹ tn Heb “and he fell down.”

[19:1]  ² tn Heb “delighted greatly in David.”

[18:29]  ³ tn Heb “of David.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.

[18:29]  ⁴ tc The final sentence of v. 29 is absent in most LXX mss.

[22:22]  ⁵ tc The translation follows the LXX, which reads “I am guilty,” rather than the MT, which has “I have turned.”

[22:23]  ⁶ tn Or “the one who.” This may refer specifically to Saul, in which case David acknowledges that Abiathar’s life is endangered because of his allegiance to David. The translation assumes that the statement is more generalized, meaning that any enemy of Abiathar is an enemy of David. In other words, David promises that he will protect Abiathar with his very own life.

[28:2]  ⁷ tn Heb “Yahweh of armies, the God of Israel.” See the study notes on 2:19 and 7:3 for the explanation of this title.

[28:2]  ⁸ sn See the study note on 27:2 for this figure. Hananiah is given the same title “the prophet” as Jeremiah throughout the chapter and claims to speak with the same authority (compare v. 2a with 27:21a). He even speaks like the true prophet; the verb form “I will break” is in the “prophetic perfect” emphasizing certitude. His message here is a contradiction of Jeremiah’s message recorded in the preceding chapter (compare especially v. 3 with 27:16, 19-22 and v. 4 with 22:24-28). The people and the priests are thus confronted with a choice of whom to believe. Who is the “true” prophet and who is the “false” one? Only fulfillment of their prophecies will prove which is which (see Deut 18:21-22).

[28:4]  ⁹ tn Heb “Oracle of the Lord.”

[28:11]  ¹⁰ tn Heb “I will break the yoke of Nebuchadnezzar king of Babylon from upon the necks of all the nations.”

[28:11]  ¹¹ tn Heb “Then the prophet Jeremiah went his way.”

[13:2]  ¹² tn Heb “cut off” (so NRSV); NAB “destroy”; NIV “banish.”

[13:3]  ¹³ sn Death (in this case being run…through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6-11; 18:20-22).

[13:4]  ¹⁴ tn The “hairy garment of a prophet” (אַדֶּרֶת שֵׁעָר, ’adderet she’ar) was the rough clothing of Elijah (1 Kgs 19:13), Elisha (1 Kgs 19:19; 2 Kgs 2:14), and even John the Baptist (Matt 3:4). Yet, אַדֶּרֶת alone suggests something of beauty and honor (Josh 7:21). The prophet’s attire may have been simple the image it conveyed was one of great dignity.

[13:4]  ¹⁵ tn The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).

[13:5]  ¹⁶ tn Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).

[16:16]  ¹⁷ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:16]  ¹⁸ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ¹⁹ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ²⁰ tn Or “masters.”

[16:16]  ²¹ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:2]  ²² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ²³ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ²⁴ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ²⁵ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[2:11]  ²⁶ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ²⁷ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.