2 Samuel 14:11

14:11 She replied, “In that case, ¹  let the king invoke the name of ²  the Lord your God so that the avenger of blood may not kill! Then they will not destroy my son!” He replied, “As surely as the Lord lives, not a single hair of your son’s head ³  will fall to the ground.”

2 Samuel 14:1

David Permits Absalom to Return to Jerusalem

14:1 Now Joab son of Zeruiah realized that the king longed to see ⁴  Absalom.

2 Samuel 14:6

14:6 Your servant ⁵  has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him.

2 Samuel 14:2

14:2 So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning ⁶  and put on garments for mourning. Don’t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time. ⁷ 

Colossians 1:8-9

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁸  have not ceased praying for you and asking God ⁹  to fill ¹⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

[14:11]  ¹ tn The words “in that case” are not in the Hebrew text, but may be inferred from the context. They are supplied in the translation for the sake of clarification.

[14:11]  ² tn Heb “let the king remember.”

[14:11]  ³ tn Heb “of your son.”

[14:1]  ⁴ tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).

[14:6]  ⁵ tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology.

[14:2]  ⁶ tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.

[14:2]  ⁷ tn Heb “these many days.”

[1:9]  ⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.