Discovery Box2 Samuel 12:5-7
Context12:5 Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die! 1 12:6 Because he committed this cold-hearted crime, he must pay for the lamb four times over!” 2
12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose 3 you to be king over Israel and I rescued you from the hand of Saul.
2 Samuel 20:9-10
Context20:9 Joab said to Amasa, “How are you, my brother?” With his right hand Joab took hold of Amasa’s beard as if to greet him with a kiss. 20:10 Amasa did not protect himself from the knife in Joab’s other hand, and Joab 4 stabbed him in the abdomen, causing Amasa’s 5 intestines to spill out on the ground. There was no need to stab him again; the first blow was fatal. 6 Then Joab and his brother Abishai pursued Sheba son of Bicri.
2 Samuel 20:20-21
Context20:20 Joab answered, “Get serious! 7 I don’t want to swallow up or destroy anything! 20:21 That’s not the way things are. There is a man from the hill country of Ephraim named Sheba son of Bicri. He has rebelled 8 against King David. Give me just this one man, and I will leave the city.” The woman said to Joab, “This very minute 9 his head will be thrown over the wall to you!”
2 Samuel 20:1
Context20:1 Now a wicked man 10 named Sheba son of Bicri, a Benjaminite, 11 happened to be there. He blew the trumpet 12 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 13 O Israel!”
2 Samuel 2:32
Context2:32 They took Asahel’s body and buried him in his father’s tomb at Bethlehem. 14 Joab and his men then traveled all that night and reached Hebron by dawn.
2 Samuel 2:1
Context2:1 Afterward David inquired of the Lord, “Should I go up to one of the cities of Judah?” The Lord told him, “Go up.” David asked, “Where should I go?” The Lord replied, 15 “To Hebron.”
2 Samuel 21:6
Context21:6 let seven of his male descendants be turned over to us, and we will execute 16 them before the Lord in Gibeah of Saul, who was the Lord’s chosen one.” 17 The king replied, “I will turn them over.”
Psalms 36:2
Context36:2 for he is too proud
to recognize and give up his sin. 18
Jeremiah 17:9
Context17:9 The human mind is more deceitful than anything else.
It is incurably bad. 19 Who can understand it?
Ezekiel 18:28
Context18:28 Because he considered 20 and turned from all the sins he had done, he will surely live; he will not die.
John 8:7
Context8:7 When they persisted in asking him, he stood up straight 21 and replied, 22 “Whoever among you is guiltless 23 may be the first to throw a stone at her.”
John 8:40-44
Context8:40 But now you are trying 24 to kill me, a man who has told you 25 the truth I heard from God. Abraham did not do this! 26 8:41 You people 27 are doing the deeds of your father.”
Then 28 they said to Jesus, 29 “We were not born as a result of immorality! 30 We have only one Father, God himself.” 8:42 Jesus replied, 31 “If God were your Father, you would love me, for I have come from God and am now here. 32 I 33 have not come on my own initiative, 34 but he 35 sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept 36 my teaching. 37 8:44 You people 38 are from 39 your father the devil, and you want to do what your father desires. 40 He 41 was a murderer from the beginning, and does not uphold the truth, 42 because there is no truth in him. Whenever he lies, 43 he speaks according to his own nature, 44 because he is a liar and the father of lies. 45
James 1:24
Context1:24 For he gazes at himself and then goes out and immediately forgets 46 what sort of person he was.
[12:5] 1 tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.
[12:6] 2 tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some
[20:10] 4 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:10] 5 tn Heb “his”; the referent (Amasa) has been specified in the translation for clarity.
[20:10] 6 tn Heb “and he did not repeat concerning him, and he died.”
[20:20] 7 tn Heb “Far be it, far be it from me.” The expression is clearly emphatic, as may be seen in part by the repetition. P. K. McCarter, however, understands it to be coarser than the translation adopted here. He renders it as “I’ll be damned if…” (II Samuel [AB], 426, 429), which (while it is not a literal translation) may not be too far removed from the way a soldier might have expressed himself.
[20:21] 8 tn Heb “lifted his hand.”
[20:1] 10 tn Heb “a man of worthlessness.”
[20:1] 11 tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
[20:1] 12 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 13 tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.
[2:32] 14 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:1] 15 tn Heb “he said.” The referent (the
[21:6] 16 tn The exact nature of this execution is not altogether clear. The verb יָקַע (yaqa’) basically means “to dislocate” or “alienate.” In Gen 32:26 it is used of the dislocation of Jacob’s thigh. Figuratively it can refer to the removal of an individual from a group (e.g., Jer 6:8; Ezek 23:17) or to a type of punishment the specific identity of which is uncertain (e.g., here and Num 25:4); cf. NAB “dismember them”; NIV “to be killed and exposed.”
[21:6] 17 tc The LXX reads “at Gibeon on the mountain of the
[36:2] 18 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
[17:9] 19 tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).
[8:7] 21 tn Or “he straightened up.”
[8:7] 22 tn Grk “and said to them.”
[8:40] 25 tn Grk “has spoken to you.”
[8:40] 26 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
[8:41] 27 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
[8:41] 28 tc ‡ Important and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì66,75 C D Θ Ψ 0250 Ë13 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
[8:41] 29 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
[8:41] 30 sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.
[8:42] 31 tn Grk “Jesus said to them.”
[8:42] 32 tn Or “I came from God and have arrived.”
[8:42] 33 tn Grk “For I.” Here γάρ (gar) has not been translated.
[8:42] 34 tn Grk “from myself.”
[8:42] 35 tn Grk “that one” (referring to God).
[8:43] 36 tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.
[8:44] 38 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
[8:44] 39 tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).
[8:44] 40 tn Grk “the desires of your father you want to do.”
[8:44] 41 tn Grk “That one” (referring to the devil).
[8:44] 42 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
[8:44] 43 tn Grk “Whenever he speaks the lie.”
[8:44] 44 tn Grk “he speaks from his own.”
[8:44] 45 tn Grk “because he is a liar and the father of it.”
[1:24] 46 tn Grk “and he has gone out and immediately has forgotten.”
