2 Samuel 14:28

14:28 Absalom lived in Jerusalem for two years without seeing the king’s face.

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 ¹  Absalom.

2 Samuel 22:19

22:19 They confronted ²  me in my day of calamity,

but the Lord helped me. ³ 

Esther 1:14

1:14 Those who were closest to him were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan. These men were the seven officials of Persia and Media who saw the king on a regular basis ⁴  and had the most prominent offices ⁵  in the kingdom.

Psalms 17:15

17:15 As for me, because I am innocent I will see your face; ⁶ 

when I awake you will reveal yourself to me. ⁷ 

Luke 1:19

1:19 The ⁸  angel answered him, “I am Gabriel, who stands ⁹  in the presence of God, and I was sent to speak to you and to bring ¹⁰  you this good news.

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

[22:19]  ² tn The same verb is translated “trapped” in v. 6. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect. Cf. NAB, NCV, TEV, NLT “attacked.”

[22:19]  ³ tn Heb “became my support.”

[1:14]  ⁴ tn Heb “seers of the face of the king”; NASB “who had access to the king’s presence.”

[1:14]  ⁵ tn Heb “were sitting first”; NAB “held first rank in the realm.”

[17:15]  ⁶ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ⁷ tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[1:19]  ⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ⁹ tn Grk “the one who is standing before God.”

[1:19]  ¹⁰ tn Grk “to announce these things of good news to you.”