2 Samuel 12:7

12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose ¹  you to be king over Israel and I rescued you from the hand of Saul.

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ²  to David. When he came to David, ³  Nathan ⁴  said, ⁵  “There were two men in a certain city, one rich and the other poor.

2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ⁶  named Sheba son of Bicri, a Benjaminite, ⁷  happened to be there. He blew the trumpet ⁸  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ⁹  O Israel!”

Luke 7:42-44

7:42 When they could not pay, he canceled ¹⁰  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ¹¹  “I suppose the one who had the bigger debt canceled.” ¹²  Jesus ¹³  said to him, “You have judged rightly.” 7:44 Then, ¹⁴  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ¹⁵  but she has wet my feet with her tears and wiped them with her hair.

[12:7]  ¹ tn Heb “anointed.”

[12:1]  ² tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).

[12:1]  ³ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ⁴ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ⁵ tn The Hebrew text repeats “to him.”

[20:1]  ⁶ tn Heb “a man of worthlessness.”

[20:1]  ⁷ 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]  ⁸ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ⁹ 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.

[7:42]  ¹⁰ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[7:43]  ¹¹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ¹² tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹⁵ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.