2 Samuel 12:1-15
Konteks12:1 So the Lord sent Nathan 1 to David. When he came to David, 2 Nathan 3 said, 4 “There were two men in a certain city, one rich and the other poor. 12:2 The rich man had a great many flocks and herds. 12:3 But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children. 5 It used to 6 eat his food, 7 drink from his cup, and sleep in his arms. 8 It was just like a daughter to him.
12:4 “When a traveler arrived at the rich man’s home, 9 he did not want to use one of his own sheep or cattle to feed 10 the traveler who had come to visit him. 11 Instead, he took the poor man’s lamb and cooked 12 it for the man who had come to visit him.”
12:5 Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die! 13 12:6 Because he committed this cold-hearted crime, he must pay for the lamb four times over!” 14
12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose 15 you to be king over Israel and I rescued you from the hand of Saul. 12:8 I gave you your master’s house, and put your master’s wives into your arms. 16 I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 12:9 Why have you shown contempt for the word of the Lord by doing evil in my 17 sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! 18 You have killed him with the sword of the Ammonites. 12:10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 12:11 This is what the Lord says: ‘I am about to bring disaster on you 19 from inside your own household! 20 Right before your eyes I will take your wives and hand them over to your companion. 21 He will have sexual relations with 22 your wives in broad daylight! 23 12:12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’” 24
12:13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven 25 your sin. You are not going to die. 12:14 Nonetheless, because you have treated the Lord with such contempt 26 in this matter, the son who has been born to you will certainly die.”
12:15 Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill. 27
Ayub 4:3-4
Konteks4:3 Look, 28 you have instructed 29 many;
you have strengthened 30 feeble hands. 31
4:4 Your words have supported 32 those
who stumbled, 33
and you have strengthened the knees
that gave way. 34
Yesaya 35:3-4
Konteks35:3 Strengthen the hands that have gone limp,
steady the knees that shake! 35
“Be strong! Do not fear!
Look, your God comes to avenge!
With divine retribution he comes to deliver you.” 37
Yehezkiel 34:16
Konteks34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them – with judgment!
Matius 9:13
Konteks9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 38 For I did not come to call the righteous, but sinners.”
Matius 18:12-15
Konteks18:12 What do you think? If someone 39 owns a hundred 40 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 41 18:13 And if he finds it, I tell you the truth, 42 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 43 your brother 44 sins, 45 go and show him his fault 46 when the two of you are alone. If he listens to you, you have regained your brother.
Lukas 15:4-7
Konteks15:4 “Which one 47 of you, if he has a hundred 48 sheep and loses one of them, would not leave the ninety-nine in the open pasture 49 and go look for 50 the one that is lost until he finds it? 51 15:5 Then 52 when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning 53 home, he calls together 54 his 55 friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner 56 who repents than over ninety-nine righteous people 57 who have no need to repent. 58
Lukas 15:22-32
Konteks15:22 But the father said to his slaves, 59 ‘Hurry! Bring the best robe, 60 and put it on him! Put a ring on his finger 61 and sandals 62 on his feet! 15:23 Bring 63 the fattened calf 64 and kill it! Let us eat 65 and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ 66 So 67 they began to celebrate.
15:25 “Now his older son was in the field. As 68 he came and approached the house, he heard music 69 and dancing. 15:26 So 70 he called one of the slaves 71 and asked what was happening. 15:27 The slave replied, 72 ‘Your brother has returned, and your father has killed the fattened calf 73 because he got his son 74 back safe and sound.’ 15:28 But the older son 75 became angry 76 and refused 77 to go in. His father came out and appealed to him, 15:29 but he answered 78 his father, ‘Look! These many years I have worked like a slave 79 for you, and I never disobeyed your commands. Yet 80 you never gave me even a goat 81 so that I could celebrate with my friends! 15:30 But when this son of yours 82 came back, who has devoured 83 your assets with prostitutes, 84 you killed the fattened calf 85 for him!’ 15:31 Then 86 the father 87 said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate 88 to celebrate and be glad, for your brother 89 was dead, and is alive; he was lost and is found.’” 90
Ibrani 12:13
Konteks12:13 and make straight paths for your feet, 91 so that what is lame may not be put out of joint but be healed.
Yakobus 5:19-20
Konteks5:19 My brothers and sisters, 92 if anyone among you wanders from the truth and someone turns him back, 5:20 he should know that the one who turns a sinner back from his wandering path 93 will save that person’s 94 soul from death and will cover a multitude of sins.
Yakobus 5:1
Konteks5:1 Come now, you rich! Weep and cry aloud 95 over the miseries that are coming on you.
Yohanes 5:16
Konteks5:16 Now because Jesus was doing these things 96 on the Sabbath, the Jewish leaders 97 began persecuting 98 him.
Yudas 1:22-23
Konteks1:22 And have mercy on those who waver; 1:23 save 99 others by snatching them out of the fire; have mercy 100 on others, coupled with a fear of God, 101 hating even the clothes stained 102 by the flesh. 103
[12:1] 1 tc A few medieval Hebrew
[12:1] 2 tn Heb “him”; the referent (David) has been specified in the translation for clarity.
[12:1] 3 tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.
[12:1] 4 tn The Hebrew text repeats “to him.”
[12:3] 6 tn The three Hebrew imperfect verbal forms in this sentence have a customary nuance; they describe past actions that were repeated or typical.
[12:3] 7 tn Heb “from his morsel.”
[12:3] 8 tn Heb “and on his chest [or perhaps, “lap”] it would lay.”
[12:4] 9 tn Heb “came to the rich man.” In the translation “arrived at the rich man’s home” has been used for stylistic reasons.
[12:4] 10 tn Heb “and he refused to take from his flock and from his herd to prepare [a meal] for.”
[12:4] 11 tn Heb “who had come to him” (also a second time later in this verse). The word “visit” has been supplied in the translation for stylistic reasons and for clarity.
[12:4] 12 tn Heb “and prepared.”
[12:5] 13 tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.
[12:6] 14 tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some
[12:6] tn Heb “the lamb he must repay fourfold because he did this thing and because he did not have compassion.”
[12:8] 16 tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.
[12:9] 17 tc So the Qere; the Kethib has “his.”
[12:9] 18 tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.
[12:11] 19 tn Heb “raise up against you disaster.”
[12:11] 20 tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”
[12:11] 22 tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”
[12:11] 23 tn Heb “in the eyes of this sun.”
[12:12] 24 tn Heb “and before the sun.”
[12:14] 26 tc The MT has here “because you have caused the enemies of the
[12:15] 27 tn Heb “and the
[4:3] 28 tn The deictic particle הִנֵּה (hinneh, “behold”) summons attention; it has the sense of “consider, look.”
[4:3] 29 tn The verb יָסַר (yasar) in the Piel means “to correct,” whether by words with the sense of teach, or by chastening with the sense of punish, discipline. The double meaning of “teach” and “discipline” is also found with the noun מוּסָר (musar).
[4:3] 30 tn The parallelism again uses a perfect verb in the first colon and an imperfect in the second; but since the sense of the line is clearly what Job has done in the past, the second verb may be treated as a preterite, or a customary imperfect – what Job repeatedly did in the past (GKC 315 §107.e). The words in this verse may have double meanings. The word יָסַר (yasar, “teach, discipline”) may have the idea of instruction and correction, but also the connotation of strength (see Y. Hoffmann, “The Use of Equivocal Words in the First Speech of Eliphaz [Job IV–V],” VT 30 [1980]: 114-19).
[4:3] 31 tn The “feeble hands” are literally “hands hanging down.” This is a sign of weakness, helplessness, or despondency (see 2 Sam 4:1; Isa 13:7).
[4:4] 32 tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.
[4:4] 33 tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).
[4:4] 34 tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).
[4:4] sn Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one’s self is afflicted (E. Dhorme, Job, 44).
[35:3] 35 tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”
[35:4] 36 tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.
[35:4] 37 tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.
[9:13] 38 sn A quotation from Hos 6:6 (see also Matt 12:7).
[18:12] 39 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[18:12] 40 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[18:12] 41 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[18:13] 42 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:15] 43 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
[18:15] 44 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[18:15] 45 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
[18:15] 46 tn Grk “go reprove him.”
[15:4] 47 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 48 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 49 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 50 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 51 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[15:5] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:6] 53 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:6] 54 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
[15:6] 55 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
[15:7] 56 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
[15:7] 57 tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”
[15:7] 58 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
[15:22] 59 tn See the note on the word “slave” in 7:2.
[15:22] 60 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
[15:22] 61 tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
[15:22] 62 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
[15:23] 63 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:23] 64 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
[15:23] 65 tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.
[15:24] 66 sn This statement links the parable to the theme of 15:6, 9.
[15:24] 67 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
[15:25] 68 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[15:25] 69 sn This would have been primarily instrumental music, but might include singing as well.
[15:26] 70 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
[15:26] 71 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
[15:27] 72 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
[15:27] 73 tn See note on the phrase “fattened calf” in v. 23.
[15:27] 74 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
[15:28] 75 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
[15:28] 76 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
[15:28] 77 sn Ironically the attitude of the older son has left him outside and without joy.
[15:29] 78 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
[15:29] 79 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
[15:29] 80 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
[15:29] 81 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
[15:30] 82 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
[15:30] 83 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
[15:30] 84 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
[15:30] 85 sn See note on the phrase “fattened calf” in v. 23.
[15:31] 86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
[15:31] 87 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
[15:32] 89 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
[15:32] 90 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
[12:13] 91 sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”
[5:19] 92 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[5:20] 93 tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).
[5:20] 94 tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.
[5:1] 95 tn Or “wail”; Grk “crying aloud.”
[5:16] 96 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
[5:16] 97 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[1:23] 100 tn Grk “and have mercy.”
[1:23] 101 tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.
[1:23] sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.
[1:23] 102 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
[1:23] 103 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.