2 Samuel 12:7-13

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. 12:8 I gave you your master’s house, and put your master’s wives into your arms. ²  I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 12:9 Why have you shown contempt for the word of the Lord by doing evil in my ³  sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! ⁴  You have killed him with the sword of the Ammonites. 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 ⁵  from inside your own household! ⁶  Right before your eyes I will take your wives and hand them over to your companion. ⁷  He will have sexual relations with ⁸  your wives in broad daylight! ⁹  12:12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’” ¹⁰ 

12:13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven ¹¹  your sin. You are not going to die.

Proverbs 9:7-9

9:7 Whoever corrects ¹²  a mocker is asking for ¹³  insult; ¹⁴ 

whoever reproves a wicked person receives ¹⁵  abuse.

9:8 Do not reprove ¹⁶  a mocker or ¹⁷  he will hate you;

reprove a wise person and he will love you.

9:9 Give instruction ¹⁸  to a wise person, ¹⁹  and he will become wiser still;

teach ²⁰  a righteous person and he will add to his ²¹  learning.

Proverbs 15:12

15:12 The scorner does not love ²²  one who corrects him; ²³ 

he will not go to ²⁴  the wise.

Isaiah 29:1

Ariel is Besieged

29:1 Ariel is as good as dead ²⁵  –

Ariel, the town David besieged! ²⁶ 

Keep observing your annual rituals,

celebrate your festivals on schedule. ²⁷ 

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

[12:7]  ¹ tn Heb “anointed.”

[12:8]  ² tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.

[12:9]  ³ tc So the Qere; the Kethib has “his.”

[12:9]  ⁴ tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.

[12:11]  ⁵ tn Heb “raise up against you disaster.”

[12:11]  ⁶ tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”

[12:11]  ⁷ tn Or “friend.”

[12:11]  ⁸ tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”

[12:11]  ⁹ tn Heb “in the eyes of this sun.”

[12:12]  ¹⁰ tn Heb “and before the sun.”

[12:13]  ¹¹ tn Heb “removed.”

[9:7]  ¹² tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ¹³ tn Heb “receives for himself.”

[9:7]  ¹⁴ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ¹⁵ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:8]  ¹⁶ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ¹⁷ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[9:9]  ¹⁸ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ¹⁹ sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ²⁰ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

[9:9]  ²¹ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

[15:12]  ²² sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

[15:12]  ²³ tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.

[15:12]  ²⁴ tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).

[29:1]  ²⁵ tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).

[29:1]  ²⁶ tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”

[29:1]  ²⁷ tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.