1 Samuel 24:4-7

24:4 David’s men said to him, “This is the day about which the Lord said to you, ‘I will give your enemy into your hand, and you can do to him whatever seems appropriate to you.’” ¹  So David got up and quietly cut off an edge of Saul’s robe. 24:5 Afterward David’s conscience bothered him ²  because he had cut off an edge of Saul’s robe. 24:6 He said to his men, “May the Lord keep me far away from doing such a thing to my lord, who is the Lord’s chosen one, ³  by extending my hand against him. After all, ⁴  he is the Lord’s chosen one.” ⁵  24:7 David restrained his men with these words and did not allow them to rise up against Saul. Then Saul left the cave and started down ⁶  the road.

1 Samuel 26:8-11

26:8 Abishai said to David, “Today God has delivered your enemy into your hands. Now let me drive the spear ⁷  right through him into the ground with one swift jab! ⁸  A second jab won’t be necessary!”

26:9 But David said to Abishai, “Don’t kill him! Who can extend his hand against the Lord’s chosen one ⁹  and remain guiltless?” 26:10 David went on to say, “As the Lord lives, the Lord himself will strike him down. Either his day will come and he will die, or he will go down into battle and be swept away. 26:11 But may the Lord prevent me from extending my hand against the Lord’s chosen one! Now take the spear by Saul’s head and the jug of water, and let’s get out of here!”

1 Samuel 26:2

26:2 So Saul arose and

went down to the desert of Ziph, accompanied by three thousand select men of Israel, to look for David in the desert of Ziph.

1 Samuel 19:22

19:22 Finally Saul ¹⁰  himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, “Where are Samuel and David?” They said, “At Naioth in Ramah.”

Ayub 31:29-31

31:29 If ¹¹  I have rejoiced over the misfortune of my enemy ¹² 

or exulted ¹³  because calamity ¹⁴  found him –

31:30 I ¹⁵  have not even permitted my mouth ¹⁶  to sin

by asking ¹⁷  for his life through a curse –

31:31 if ¹⁸  the members of my household ¹⁹  have never said, ²⁰ 

‘If only there were ²¹  someone

who has not been satisfied from Job’s ²²  meat!’ –

Amsal 9:8

9:8 Do not reprove ²³  a mocker or ²⁴  he will hate you;

reprove a wise person and he will love you.

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ²⁵ 

Wahyu 3:19

3:19 All those ²⁶  I love, I rebuke and discipline. So be earnest and repent!

[24:4]  ¹ tn Heb “is good in your eyes.”

[24:5]  ² tn Heb “the heart of David struck him.”

[24:6]  ³ tn Heb “anointed.”

[24:6]  ⁴ tn Or “for.”

[24:6]  ⁵ tn Heb “anointed.”

[24:7]  ⁶ tn Heb “went on.”

[26:8]  ⁷ tn Here “the spear” almost certainly refers to Saul’s own spear, which according to the previous verse was stuck into the ground beside him as he slept. This is reflected in a number of English versions: TEV, CEV “his own spear”; NLT “that spear.” Cf. NIV, NCV “my spear,” in which case Abishai refers to his own spear rather than Saul’s, but this is unlikely since (1) Abishai would probably not have carried a spear along since such a weapon would be unwieldy when sneaking into the enemy camp; and (2) this would not explain the mention of Saul’s own spear stuck in the ground beside him in the previous verse.

[26:8]  ⁸ tn Heb “let me strike him with the spear and into the ground one time.”

[26:9]  ⁹ tn Heb “anointed” (also in vv. 11, 16, 23).

[19:22]  ¹⁰ tn Heb “he” (also in v. 23). the referent (Saul) has been specified in the translation for clarity.

[31:29]  ¹¹ tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.

[31:29]  ¹² sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”

[31:29]  ¹³ tn The Hitpael of עוּר (’ur) has the idea of “exult.”

[31:29]  ¹⁴ tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.

[31:30]  ¹⁵ tn This verse would then be a parenthesis in which he stops to claim his innocence.

[31:30]  ¹⁶ tn Heb “I have not given my palate.”

[31:30]  ¹⁷ tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.

[31:31]  ¹⁸ tn Now Job picks up the series of clauses serving as the protasis.

[31:31]  ¹⁹ tn Heb “the men of my tent.” In context this refers to members of Job’s household.

[31:31]  ²⁰ sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.

[31:31]  ²¹ tn The optative is again expressed with “who will give?”

[31:31]  ²² tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[9:8]  ²³ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ²⁴ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[16:23]  ²⁵ tn Grk “people.”

[3:19]  ²⁶ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”