2 Samuel 24:1-2

David Displeases the Lord by Taking a Census

24:1 The Lord’s anger again raged against Israel, and he incited David against them, saying, “Go count Israel and Judah.” ¹  24:2 The king told Joab, the general in command of his army, “Go through all the tribes of Israel from Dan to Beer Sheba and muster the army, so I may know the size of the army.”

1 Tawarikh 18:1

David Conquers the Neighboring Nations

18:1 Later David defeated the Philistines and subdued them. He took Gath and its surrounding towns ²  away from the Philistines. ³ 

Mazmur 109:6

109:6 ⁴ Appoint an evil man to testify against him! ⁵ 

May an accuser stand ⁶  at his right side!

Matius 4:10

4:10 Then Jesus said to him, “Go away, ⁷  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ⁸ 

[24:1]  ¹ sn The parallel text in 1 Chr 21:1 says, “An adversary opposed Israel, inciting David to count how many warriors Israel had.” The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1.

[18:1]  ² tn 2 Sam 8:1 identifies this region as “Metheg Ammah.”

[18:1]  ³ tn Heb “from the hand of the Philistines.” Here “hand” is figurative language for “control.”

[109:6]  ⁴ sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19. But what about the use of the singular in vv. 6-19? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, Ps 7, where the psalmist uses both the plural (vv. 1, 6) and the singular (vv. 2, 4-5) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in Ps 109. Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view – that vv. 6-19 are a quotation of what the enemies said about the psalmist – see L. C. Allen, Psalms 101-150 (WBC), 72-73.

[109:6]  ⁵ tn Heb “appoint against him an evil [man].”

[109:6]  ⁶ tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).

[4:10]  ⁷ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ⁸ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.