Discovery Box2 Samuel 6:14-19
Context6:14 Now David, wearing a linen ephod, was dancing with all his strength before the Lord. 1 6:15 David and all Israel 2 were bringing up the ark of the Lord, shouting and blowing trumpets. 3
6:16 As the ark of the Lord entered the City of David, Saul’s daughter Michal looked out the window. When she saw King David leaping and dancing before the Lord, she despised him. 4 6:17 They brought the ark of the Lord and put it in its place 5 in the middle of the tent that David had pitched for it. Then David offered burnt sacrifices and peace offerings before the Lord. 6:18 When David finished offering the burnt sacrifices and peace offerings, he pronounced a blessing over the people in the name of the Lord of hosts. 6:19 He then handed out to each member of the entire assembly of Israel, 6 both men and women, a portion of bread, a date cake, 7 and a raisin cake. Then all the people went home. 8
2 Samuel 6:1
Context6:1 David again assembled 9 all the best 10 men in Israel, thirty thousand in number.
2 Samuel 1:20
Context1:20 Don’t report it in Gath,
don’t spread the news in the streets of Ashkelon, 11
or the daughters of the Philistines will rejoice,
the daughters of the uncircumcised will celebrate!
2 Samuel 1:22
Context1:22 From the blood of the slain, from the fat of warriors,
the bow of Jonathan was not turned away.
The sword of Saul never returned 12 empty.
2 Samuel 1:2
Context1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. 13 When he approached David, the man 14 threw himself to the ground. 15
2 Samuel 6:2-4
Context6:2 David and all the men who were with him traveled 16 to 17 Baalah 18 in Judah to bring up from there the ark of God which is called by the name 19 of the Lord of hosts, who sits enthroned between the cherubim that are on it. 6:3 They loaded the ark of God on a new cart and carried it from the house of Abinadab, which was on the hill. Uzzah and Ahio, the sons of Abinadab, were guiding the new cart. 6:4 They brought 20 it with the ark of God up from the house of Abinadab on the hill. Ahio was walking in front of the ark,
2 Samuel 7:4-5
Context7:4 That night the Lord told Nathan, 21 7:5 “Go, tell my servant David: ‘This is what the Lord says: Do you really intend to build a house for me to live in?
2 Samuel 20:1
Context20:1 Now a wicked man 22 named Sheba son of Bicri, a Benjaminite, 23 happened to be there. He blew the trumpet 24 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 25 O Israel!”
2 Samuel 20:1
Context20:1 Now a wicked man 26 named Sheba son of Bicri, a Benjaminite, 27 happened to be there. He blew the trumpet 28 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 29 O Israel!”
2 Samuel 1:1
Context1:1 After the death of Saul, 30 when David had returned from defeating the Amalekites, 31 he stayed at Ziklag 32 for two days.
2 Samuel 1:1-2
Context1:1 After the death of Saul, 33 when David had returned from defeating the Amalekites, 34 he stayed at Ziklag 35 for two days. 1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. 36 When he approached David, the man 37 threw himself to the ground. 38
2 Samuel 1:1
Context1:1 After the death of Saul, 39 when David had returned from defeating the Amalekites, 40 he stayed at Ziklag 41 for two days.
2 Samuel 1:1
Context1:1 After the death of Saul, 42 when David had returned from defeating the Amalekites, 43 he stayed at Ziklag 44 for two days.
Nehemiah 8:8-9
Context8:8 They read from the book of God’s law, explaining it 45 and imparting insight. Thus the people 46 gained understanding from what was read.
8:9 Then Nehemiah the governor, 47 Ezra the priestly scribe, 48 and the Levites who were imparting understanding to the people said to all of them, 49 “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law.
Psalms 42:4
Context42:4 I will remember and weep! 50
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 51
Psalms 122:1-4
ContextA song of ascents, 53 by David.
122:1 I was glad because 54 they said to me,
“We will go to the Lord’s temple.”
122:2 Our feet are 55 standing
inside your gates, O Jerusalem.
122:3 Jerusalem 56 is a city designed
to accommodate an assembly. 57
122:4 The tribes go up 58 there, 59
the tribes of the Lord,
where it is required that Israel
give thanks to the name of the Lord. 60
Matthew 18:20
Context18:20 For where two or three are assembled in my name, I am there among them.”
Matthew 28:20
Context28:20 teaching them to obey everything I have commanded you. And remember, 61 I am with you 62 always, to the end of the age.” 63
Hebrews 3:6
Context3:6 But Christ 64 is faithful as a son over God’s 65 house. We are of his house, 66 if in fact we hold firmly 67 to our confidence and the hope we take pride in. 68
Hebrews 4:14-16
Context4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. 69
Revelation 2:1
Context2:1 “To the angel of the church in Ephesus, 70 write the following: 71
“This is the solemn pronouncement of 72 the one who has a firm grasp on 73 the seven stars in his right hand 74 – the one who walks among the seven golden 75 lampstands:
[6:14] 1 tn Heb “and David was dancing with all his strength before the
[6:15] 2 tc Heb “all the house of Israel.” A few medieval Hebrew
[6:15] 3 tn Heb “the shophar” (the ram’s horn trumpet).
[6:16] 4 tn The Hebrew text adds “in her heart.” Cf. CEV “she was disgusted (+ with him TEV)”; NLT “was filled with contempt for him”; NCV “she hated him.”
[6:17] 5 tc The Syriac Peshitta lacks “in its place.”
[6:19] 6 tn Heb “to all the people, to all the throng of Israel.”
[6:19] 7 tn The Hebrew word used here אֶשְׁפָּר (’espar) is found in the OT only here and in the parallel passage found in 1 Chr 16:3. Its exact meaning is uncertain, although the context indicates that it was a food of some sort (cf. KJV “a good piece of flesh”; NRSV “a portion of meat”). The translation adopted here (“date cake”) follows the lead of the Greek translations of the LXX, Aquila, and Symmachus (cf. NASB, NIV, NLT).
[6:19] 8 tn Heb “and all the people went, each to his house.”
[6:1] 9 tn The translation understands the verb to be a defective spelling of וַיְּאֱסֹף (vayyÿ’esof) due to quiescence of the letter א (alef). The root therefore is אסף (’sf, “to gather”). The Masoretes, however, pointed the verb as וַיֹּסֶף (vayyosef), understanding it to be a form of יָסַף (yasaf, “to add”). This does not fit the context, which calls for a verb of gathering.
[1:20] 11 sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.
[1:22] 12 tn The Hebrew imperfect verbal form is used here to indicate repeated past action.
[1:2] 13 sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.
[1:2] 14 tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.
[1:2] 15 tn Heb “he fell to the ground and did obeisance.”
[6:2] 16 tn Heb “arose and went.”
[6:2] 17 tn Heb “from,” but the following context indicates they traveled to this location.
[6:2] 18 tn This is another name for Kiriath-jearim (see 1 Chr 13:6).
[6:2] 19 tc The MT has here a double reference to the name (שֵׁם שֵׁם, shem shem). Many medieval Hebrew
[7:4] 21 tn Heb “the word of the
[20:1] 22 tn Heb “a man of worthlessness.”
[20:1] 23 tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
[20:1] 24 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 25 tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.
[20:1] 26 tn Heb “a man of worthlessness.”
[20:1] 27 tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
[20:1] 28 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 29 tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.
[1:1] 30 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
[1:1] 31 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
[1:1] 32 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.
[1:1] 33 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
[1:1] 34 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
[1:1] 35 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.
[1:2] 36 sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.
[1:2] 37 tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.
[1:2] 38 tn Heb “he fell to the ground and did obeisance.”
[1:1] 39 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
[1:1] 40 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
[1:1] 41 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.
[1:1] 42 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
[1:1] 43 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
[1:1] 44 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.
[8:8] 45 tn The exact meaning of the pual participle מְפֹרָשׁ (mÿforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “‘And they read in the book, in the law of God’: this indicates the [Hebrew] text; ‘with an interpretation’: this indicates the targum; ‘and they gave the sense’: this indicates the verse stops; ‘and caused them to understand the reading’: this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.
[8:8] 46 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[8:9] 47 tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.
[8:9] 48 tn Heb “the priest, the scribe.”
[8:9] 49 tn Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
[42:4] 50 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
[42:4] 51 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
[122:1] 52 sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.
[122:1] 53 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[122:1] 54 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.
[122:3] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[122:3] 57 tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).
[122:4] 59 tn Heb “which is where the tribes go up.”
[122:4] 60 tn Heb “[it is] a statute for Israel to give thanks to the name of the
[28:20] 61 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 62 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
[28:20] 63 tc Most
[3:6] 64 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.
[3:6] 65 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:6] 66 tn Grk “whose house we are,” continuing the previous sentence.
[3:6] 67 tc The reading adopted by the translation is found in Ì13,46 B sa, while the vast majority of
[3:6] 68 tn Grk “the pride of our hope.”
[4:16] 69 tn Grk “for timely help.”
[2:1] 70 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[2:1] 71 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[2:1] 72 tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.
[2:1] 73 tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)
[2:1] 74 sn On seven stars in his right hand see 1:16.
[2:1] 75 tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.
