2 Samuel 15:37

15:37 So David’s friend Hushai arrived in the city, just as Absalom was entering Jerusalem.

2 Samuel 16:16

16:16 When David’s friend Hushai the Arkite came to Absalom, Hushai said to him, ¹  “Long live the king! Long live the king!”

2 Samuel 19:37-38

19:37 Let me ²  return so that I may die in my own city near the grave of my father and my mother. But look, here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever seems appropriate to you.”

19:38 The king replied, “Kimham will cross over with me, and I will do for him whatever I deem appropriate. And whatever you choose, I will do for you.”

2 Samuel 19:1

19:1 (19:2) Joab was told, “The king is weeping and mourning over Absalom.”

2 Samuel 1:1

David Learns of the Deaths of Saul and Jonathan

1:1 After the death of Saul, ³  when David had returned from defeating the Amalekites, ⁴  he stayed at Ziklag ⁵  for two days.

Amsal 22:11

22:11 The one who loves a pure heart ⁶ 

and whose speech is gracious ⁷  – the king will be his friend. ⁸ 

Yohanes 13:23

13:23 One of his disciples, the one Jesus loved, ⁹  was at the table ¹⁰  to the right of Jesus in a place of honor. ¹¹ 

Yohanes 15:14-15

15:14 You are my friends ¹²  if you do what I command you. 15:15 I no longer call you slaves, ¹³  because the slave does not understand ¹⁴  what his master is doing. But I have called you friends, because I have revealed to you everything ¹⁵  I heard ¹⁶  from my Father.

Yakobus 2:23

2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ¹⁷  and he was called God’s friend. ¹⁸ 

[16:16]  ¹ tn Heb “to Absalom.” The proper name has been replaced by the pronoun “him” in the translation for stylistic reasons.

[19:37]  ² tn Heb “your servant.”

[1:1]  ³ 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]  ⁴ 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]  ⁵ 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.

[22:11]  ⁶ sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.

[22:11]  ⁷ tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification.

[22:11]  sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.

[22:11]  ⁸ tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.

[13:23]  ⁹ sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.

[13:23]  ¹⁰ tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.

[13:23]  ¹¹ tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.

[13:23]  sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.

[15:14]  ¹² sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

[15:15]  ¹³ tn See the note on the word “slaves” in 4:51.

[15:15]  ¹⁴ tn Or “does not know.”

[15:15]  ¹⁵ tn Grk “all things.”

[15:15]  ¹⁶ tn Or “learned.”

[2:23]  ¹⁷ sn A quotation from Gen 15:6.

[2:23]  ¹⁸ sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”