2 Samuel 12:7-9

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.

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ⁵  to David. When he came to David, ⁶  Nathan ⁷  said, ⁸  “There were two men in a certain city, one rich and the other poor.

2 Samuel 18:18

18:18 Prior to this ⁹  Absalom had set up a monument ¹⁰  and dedicated it to himself in the King’s Valley, reasoning “I have no son who will carry on my name.” He named the monument after himself, and to this day it is known as Absalom’s Memorial.

2 Samuel 21:20

21:20 Yet another battle occurred in Gath. On that occasion there was a large man ¹¹  who had six fingers on each hand and six toes on each foot, twenty-four in all! He too was a descendant of Rapha.

2 Samuel 21:2

21:2 So the king summoned the Gibeonites and spoke with them. (Now the Gibeonites were not descendants of Israel; they were a remnant of the Amorites. The Israelites had made a promise to ¹²  them, but Saul tried to kill them because of his zeal for the people of Israel and Judah.)

2 Samuel 16:9

16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!”

2 Samuel 19:2

19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.”

2 Samuel 1:15-16

1:15 Then David called one of the soldiers ¹³  and said, “Come here and strike him down!” So he struck him down, and he died. 1:16 David said to him, “Your blood be on your own head! Your own mouth has testified against you, saying ‘I have put the Lord’s anointed to death.’”

Job 34:18

34:18 who says to a king, ¹⁴  ‘Worthless man’ ¹⁵ 

and to nobles, ‘Wicked men,’

Proverbs 19:3

19:3 A person’s folly ¹⁶  subverts ¹⁷  his way,

and ¹⁸  his heart rages ¹⁹  against the Lord.

Matthew 14:3-4

14:3 For Herod had arrested John, bound him, ²⁰  and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told ²¹  him, “It is not lawful for you to have her.” ²² 

[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.

[12:1]  ⁵ 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]  ⁶ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ⁷ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ⁸ tn The Hebrew text repeats “to him.”

[18:18]  ⁹ tn Heb “and.” This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.

[18:18]  ¹⁰ tn Heb “a pillar.”

[21:20]  ¹¹ tn Heb “a man of stature.”

[21:2]  ¹² tn Heb “swore an oath to.”

[1:15]  ¹³ tn Heb “young men.”

[34:18]  ¹⁴ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

[34:18]  ¹⁵ tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”

[19:3]  ¹⁶ tn Heb “the folly of a man.”

[19:3]  ¹⁷ tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”

[19:3]  ¹⁸ tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.

[19:3]  ¹⁹ sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.

[14:3]  ²⁰ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[14:4]  ²¹ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ²² sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.