2 Samuel 3:9

3:9 God will severely judge Abner ¹  if I do not do for David exactly what the Lord has promised him, ² 

2 Samuel 3:1

3:1 However, the war was prolonged between the house of Saul and the house of David. David was becoming steadily stronger, while the house of Saul was becoming increasingly weaker.

2 Samuel 13:14

13:14 But he refused to listen to her. ³  He overpowered her and humiliated her by raping her. ⁴ 

2 Samuel 15:28

15:28 Look, I will be waiting at the fords of the desert until word from you ⁵  reaches me.”

2 Samuel 16:1

David Receives Gifts from Ziba

16:1 When David had gone a short way beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a couple of donkeys that were saddled, and on them were two hundred loaves of bread, a hundred raisin cakes, a hundred baskets of summer fruit, ⁶  and a container of wine.

2 Samuel 16:12-13

16:12 Perhaps the Lord will notice my affliction ⁷  and this day grant me good in place of his curse.” ⁸ 

16:13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them. ⁹ 

John 12:42-43

12:42 Nevertheless, even among the rulers ¹⁰  many believed in him, but because of the Pharisees ¹¹  they would not confess Jesus to be the Christ, ¹²  so that they would not be put out of ¹³  the synagogue. ¹⁴  12:43 For they loved praise ¹⁵  from men more than praise ¹⁶  from God.

[3:9]  ¹ tn Heb “So will God do to Abner and so he will add to him.”

[3:9]  ² tc Heb “has sworn to David.” The LXX, with the exception of the recension of Origen, adds “in this day.”

[13:14]  ³ tn Heb “to her voice.”

[13:14]  ⁴ tn Heb “and he humiliated her and lay with her.”

[15:28]  ⁵ tn The pronoun is plural, referring to Zadok and Abiathar.

[16:1]  ⁶ tn Heb “a hundred summer fruit.”

[16:12]  ⁷ tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”

[16:12]  ⁸ tn Heb “and the Lord will restore to me good in place of his curse this day.”

[16:13]  ⁹ tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline vÿqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.

[12:42]  ¹⁰ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ¹¹ sn See the note on Pharisees in 1:24.

[12:42]  ¹² tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  ¹³ tn Or “be expelled from.”

[12:42]  ¹⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[12:43]  ¹⁵ tn Grk “the glory.”

[12:43]  ¹⁶ tn Grk “the glory.”