2 Samuel 12:10-23

12:10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 12:11 This is what the Lord says: ‘I am about to bring disaster on you ¹  from inside your own household! ²  Right before your eyes I will take your wives and hand them over to your companion. ³  He will have sexual relations with ⁴  your wives in broad daylight! ⁵  12:12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’” ⁶ 

12:13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven ⁷  your sin. You are not going to die. 12:14 Nonetheless, because you have treated the Lord with such contempt ⁸  in this matter, the son who has been born to you will certainly die.”

12:15 Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill. ⁹  12:16 Then David prayed to ¹⁰  God for the child and fasted. ¹¹  He would even ¹²  go and spend the night lying on the ground. 12:17 The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them.

12:18 On the seventh day the child died. But the servants of David were afraid to inform him that the child had died, for they said, “While the child was still alive he would not listen to us ¹³  when we spoke to him. How can we tell him that the child is dead? He will do himself harm!” ¹⁴ 

12:19 When David saw that his servants were whispering to one another, he ¹⁵  realized that the child was dead. So David asked his servants, “Is the child dead?” They replied, “Yes, he’s dead.” 12:20 So David got up from the ground, bathed, put on oil, and changed his clothes. He went to the house of the Lord and worshiped. Then, when he entered his palace, he requested that food be brought to him, and he ate.

12:21 His servants said to him, “What is this that you have done? While ¹⁶  the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!” 12:22 He replied, “While the child was still alive, I fasted and wept because I thought, ¹⁷  ‘Perhaps ¹⁸  the Lord will show pity and the child will live. 12:23 But now he is dead. Why should I fast? Am I able to bring him back? I will go to him, but he cannot return to me!’”

Psalms 103:13

103:13 As a father has compassion on his children, ¹⁹ 

so the Lord has compassion on his faithful followers. ²⁰ 

Proverbs 10:1

The First Collection of Solomonic Proverbs ²¹ 

10:1 The Proverbs of Solomon:

A wise child ²²  makes a father rejoice, ²³ 

but a foolish child ²⁴  is a grief to his mother. ²⁵ 

Proverbs 17:25

17:25 A foolish child is a grief ²⁶  to his father,

and bitterness to the mother who bore him. ²⁷ 

James 5:17

5:17 Elijah was a human being ²⁸  like us, and he prayed earnestly ²⁹  that it would not rain and there was no rain on the land for three years and six months!

[12:11]  ¹ tn Heb “raise up against you disaster.”

[12:11]  ² tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”

[12:11]  ³ tn Or “friend.”

[12:11]  ⁴ tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”

[12:11]  ⁵ tn Heb “in the eyes of this sun.”

[12:12]  ⁶ tn Heb “and before the sun.”

[12:13]  ⁷ tn Heb “removed.”

[12:14]  ⁸ tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”

[12:15]  ⁹ tn Heb “and the Lord struck the child…and he was ill.” It is necessary to repeat “the child” in the translation to make clear who became ill, since “the Lord struck the child that Uriah’s wife had borne to David, and he became very ill” could be understood to mean that David himself became ill.

[12:16]  ¹⁰ tn Heb “sought” or “searched for.”

[12:16]  ¹¹ tn Heb “and David fasted.”

[12:16]  ¹² tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.

[12:18]  ¹³ tn Heb “to our voice.”

[12:18]  ¹⁴ tn Heb “he will do harm.” The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!

[12:19]  ¹⁵ tn Heb “David.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[12:21]  ¹⁶ tc For the MT בַּעֲבוּר (ba’avur, “for the sake of”) we should probably read בְּעוֹד (bÿ’od, “while”). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum.

[12:22]  ¹⁷ tn Heb “said.”

[12:22]  ¹⁸ tn Heb “Who knows?”

[103:13]  ¹⁹ tn Or “sons,” but the Hebrew term sometimes refers to children in general.

[103:13]  ²⁰ tn Heb “those who fear him.”

[10:1]  ²¹ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

[10:1]  ²² tn Heb “son.”

[10:1]  ²³ tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

[10:1]  ²⁴ tn Heb “son.”

[10:1]  ²⁵ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

[17:25]  ²⁶ sn The Hebrew noun means “vexation, anger, grief.”

[17:25]  ²⁷ tn Heb “to the one who bore him.” Because the participle is feminine singular in Hebrew, this has been translated as “the mother who bore him.”

[5:17]  ²⁸ tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.

[5:17]  ²⁹ tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).