2 Samuel 15:12

15:12 While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, ¹  to come from his city, Giloh. ²  The conspiracy was gaining momentum, and the people were starting to side with Absalom.

2 Samuel 16:5-9

Shimei Curses David and His Men

16:5 Then King David reached ³  Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. ⁴  16:6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 16:7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! ⁵  16:8 The Lord has punished you for ⁶  all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”

16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!”

2 Samuel 18:15

18:15 Then ten soldiers who were Joab’s armor bearers struck Absalom and finished him off.

2 Samuel 18:19

David Learns of Absalom’s Death

18:19 Then Ahimaaz the son of Zadok said, “Let me run and give the king the good news that the Lord has vindicated him before his enemies.” ⁷ 

2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ⁸  named Sheba son of Bicri, a Benjaminite, ⁹  happened to be there. He blew the trumpet ¹⁰  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ¹¹  O Israel!”

2 Samuel 20:22

20:22 Then the woman went to all the people with her wise advice and they cut off Sheba’s head and threw it out to Joab. Joab ¹²  blew the trumpet, and his men ¹³  dispersed from the city, each going to his own home. ¹⁴  Joab returned to the king in Jerusalem.

2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ¹⁵  named Sheba son of Bicri, a Benjaminite, ¹⁶  happened to be there. He blew the trumpet ¹⁷  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ¹⁸  O Israel!”

Kisah Para Rasul 2:24-25

2:24 But God raised him up, ¹⁹  having released ²⁰  him from the pains ²¹  of death, because it was not possible for him to be held in its power. ²²  2:25 For David says about him,

‘I saw the Lord always in front of me, ²³ 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 2:31

2:31 David by foreseeing this ²⁴  spoke about the resurrection of the Christ, ²⁵  that he was neither abandoned to Hades, ²⁶  nor did his body ²⁷  experience ²⁸  decay. ²⁹ 

Kisah Para Rasul 2:46

2:46 Every day ³⁰  they continued to gather together by common consent in the temple courts, ³¹  breaking bread from ³²  house to house, sharing their food with glad ³³  and humble hearts, ³⁴ 

Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 22:7

22:7 The ³⁵  king was furious! He sent his soldiers, and they put those murderers to death ³⁶  and set their city ³⁷  on fire.

Lukas 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ³⁸  bring them here and slaughter ³⁹  them ⁴⁰  in front of me!’”

[15:12]  ¹ tn Traditionally, “counselor,” but this term is more often associated with psychological counseling today, so “adviser” was used in the translation instead.

[15:12]  ² tn Heb “Absalom sent for Ahithophel the Gilonite, the adviser of David, from his city, from Giloh, while he was sacrificing.” It is not entirely clear who (Absalom or Ahithophel) was offering the sacrifices.

[16:5]  ³ tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.

[16:5]  ⁴ tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”

[16:7]  ⁵ tn Heb “man of worthlessness.”

[16:8]  ⁶ tn Heb “has brought back upon you.”

[18:19]  ⁷ tn Heb “that the Lord has vindicated him from the hand of his enemies.”

[20:1]  ⁸ tn Heb “a man of worthlessness.”

[20:1]  ⁹ 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]  ¹⁰ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ¹¹ 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.

[20:22]  ¹² tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.

[20:22]  ¹³ tn Heb “they”; the referent (Joab’s men) has been specified in the translation for clarity.

[20:22]  ¹⁴ tn Heb “his tents.”

[20:1]  ¹⁵ tn Heb “a man of worthlessness.”

[20:1]  ¹⁶ 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]  ¹⁷ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ¹⁸ 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.

[2:24]  ¹⁹ tn Grk “Whom God raised up.”

[2:24]  ²⁰ tn Or “having freed.”

[2:24]  ²¹ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ²² tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ²³ tn Or “always before me.”

[2:31]  ²⁴ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ²⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ²⁶ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ²⁷ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ²⁸ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ²⁹ sn An allusion to Ps 16:10.

[2:46]  ³⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ³¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ³² tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ³³ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ³⁴ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[22:7]  ³⁵ tn Here δέ (de) has not been translated.

[22:7]  ³⁶ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ³⁷ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[19:27]  ³⁸ tn Grk “to rule over them.”

[19:27]  ³⁹ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁴⁰ sn Slaughter them. To reject the king is to face certain judgment from him.