2 Samuel 12:14

12:14 Nonetheless, because you have treated the Lord with such contempt ¹  in this matter, the son who has been born to you will certainly die.”

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ²  to David. When he came to David, ³  Nathan ⁴  said, ⁵  “There were two men in a certain city, one rich and the other poor.

Titus 1:14

1:14 and not pay attention to Jewish myths ⁶  and commands of people who reject the truth.

Titus 1:1

Salutation

1:1 From Paul, ⁷  a slave ⁸  of God and apostle of Jesus Christ, to further the faith ⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 2:10

2:10 and said to him, “Everyone ¹⁰  serves the good wine first, and then the cheaper ¹¹  wine when the guests ¹²  are drunk. You have kept the good wine until now!”

[12:14]  ¹ tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”

[12:1]  ² tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).

[12:1]  ³ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ⁴ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ⁵ tn The Hebrew text repeats “to him.”

[1:14]  ⁶ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:10]  ¹⁰ tn Grk “every man” (in a generic sense).

[2:10]  ¹¹ tn Or “poorer.”

[2:10]  ¹² tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.