Kejadian 29:14

29:14 Then Laban said to him, “You are indeed my own flesh and blood.” ¹  So Jacob ²  stayed with him for a month. ³ 

Kejadian 29:2

29:2 He saw ⁴  in the field a well with ⁵  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ⁶  a large stone covered the mouth of the well.

1 Samuel 19:13

19:13 Then Michal took a household idol ⁷  and put it on the bed. She put a quilt ⁸  made of goat’s hair over its head ⁹  and then covered the idol with a garment.

1 Samuel 19:1

Saul Repeatedly Attempts to Take David’s Life

19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. ¹⁰ 

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ¹¹ Nahash ¹²  the Ammonite marched ¹³  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

Efesus 5:30

5:30 for we are members of his body. ¹⁴ 

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹⁵  their humanity, ¹⁶  so that through death he could destroy ¹⁷  the one who holds the power of death (that is, the devil),

[29:14]  ¹ tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).

[29:14]  ² tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:14]  ³ tn Heb “a month of days.”

[29:2]  ⁴ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ⁵ tn Heb “and look, there.”

[29:2]  ⁶ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[19:13]  ⁷ tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.

[19:13]  ⁸ tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”

[19:13]  ⁹ tn Heb “at the place of its head.”

[19:1]  ¹⁰ tn Heb “delighted greatly in David.”

[11:1]  ¹¹ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ¹² sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ¹³ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[5:30]  ¹⁴ tc Most Western witnesses, as well as the majority of Byzantine mss and a few others (א² D F G Ψ 0278 0285^vid Ï lat), add the following words to the end of the verse: ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ (ek th" sarko" autou kai ek twn ostewn autou, “of his body and of his bones”). This is a (slightly modified) quotation from Gen 2:23a (LXX). The Alexandrian text is solidly behind the shorter reading (Ì⁴⁶ א* A B 048 33 81 1739* 1881 pc). Although it is possible that an early scribe’s eye skipped over the final αὐτοῦ, there is a much greater likelihood that a scribe added the Genesis quotation in order to fill out and make explicit the author’s incomplete reference to Gen 2:23. Further, on intrinsic grounds, it seems unlikely that the author would refer to the physical nature of creation when speaking of the “body of Christ” which is spiritual or mystical. Hence, as is often the case with OT quotations, the scribal clarification missed the point the author was making; the shorter reading stands as original.

[2:14]  ¹⁵ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹⁶ tn Grk “the same.”

[2:14]  ¹⁷ tn Or “break the power of,” “reduce to nothing.”