2 Samuel 14:7

14:7 Now the entire family has risen up against your servant, saying, ‘Turn over the one who struck down his brother, so that we can execute him and avenge the death ¹  of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal, ²  leaving no one on the face of the earth to carry on the name of my husband.”

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 ³  Absalom.

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ⁴  the word of God. ⁵ 

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ⁶  by the church and the apostles and the elders, and they reported ⁷  all the things God had done with them. ⁸ 

Mazmur 132:17

132:17 There I will make David strong; ⁹ 

I have determined that my chosen king’s dynasty will continue. ¹⁰ 

Yohanes 1:8-9

1:8 He himself was not the light, but he came to testify ¹¹  about the light. 1:9 The true light, who gives light to everyone, ¹²  was coming into the world. ¹³ 

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ¹⁴  and you wanted to rejoice greatly for a short time ¹⁵  in his light.

[14:7]  ¹ tn Heb “in exchange for the life.” The Hebrew preposition בְּ (bÿ, “in”) here is the so-called bet pretii, or bet (בְּ) of price, defining the value attached to someone or something.

[14:7]  ² sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line.

[14:1]  ³ tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).

[11:1]  ⁴ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ⁵ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[15:4]  ⁶ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁷ tn Or “announced.”

[15:4]  ⁸ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[132:17]  ⁹ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

[132:17]  ¹⁰ tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).

[1:8]  ¹¹ tn Or “to bear witness.”

[1:9]  ¹² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹³ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[5:35]  ¹⁴ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ¹⁵ tn Grk “for an hour.”