2 Samuel 12:7-12

12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose ¹  you to be king over Israel and I rescued you from the hand of Saul. 12:8 I gave you your master’s house, and put your master’s wives into your arms. ²  I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 12:9 Why have you shown contempt for the word of the Lord by doing evil in my ³  sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! ⁴  You have killed him with the sword of the Ammonites. 12:10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 12:11 This is what the Lord says: ‘I am about to bring disaster on you ⁵  from inside your own household! ⁶  Right before your eyes I will take your wives and hand them over to your companion. ⁷  He will have sexual relations with ⁸  your wives in broad daylight! ⁹  12:12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’” ¹⁰ 

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ¹¹  to David. When he came to David, ¹²  Nathan ¹³  said, ¹⁴  “There were two men in a certain city, one rich and the other poor.

Kisah Para Rasul 21:19-24

21:19 When Paul ¹⁵  had greeted them, he began to explain ¹⁶  in detail ¹⁷  what God ¹⁸  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised ¹⁹  God. Then they said to him, “You see, brother, how many thousands of Jews ²⁰  there are who have believed, and they are all ardent observers ²¹  of the law. ²²  21:21 They have been informed about you – that you teach all the Jews now living ²³  among the Gentiles to abandon ²⁴  Moses, telling them not to circumcise their children ²⁵  or live ²⁶  according to our customs. 21:22 What then should we do? They will no doubt ²⁷  hear that you have come. 21:23 So do what ²⁸  we tell you: We have four men ²⁹  who have taken ³⁰  a vow; ³¹  21:24 take them and purify ³²  yourself along with them and pay their expenses, ³³  so that they may have their heads shaved. ³⁴  Then ³⁵  everyone will know there is nothing in what they have been told ³⁶  about you, but that you yourself live in conformity with ³⁷  the law. ³⁸ 

Mazmur 50:21

50:21 When you did these things, I was silent, ³⁹ 

so you thought I was exactly like you. ⁴⁰ 

But now I will condemn ⁴¹  you

and state my case against you! ⁴² 

Yeremia 2:33-35

2:33 “My, how good you have become

at chasing after your lovers! ⁴³ 

Why, you could even teach prostitutes a thing or two! ⁴⁴ 

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ⁴⁵ 

Yet, in spite of all these things you have done, ⁴⁶ 

2:35 you say, ‘I have not done anything wrong,

so the Lord cannot really be angry with me any more.’

But, watch out! ⁴⁷  I will bring down judgment on you

because you say, ‘I have not committed any sin.’

Markus 6:18

6:18 For John had repeatedly told ⁴⁸  Herod, “It is not lawful for you to have your brother’s wife.” ⁴⁹ 

Kisah Para Rasul 24:25

24:25 While Paul ⁵⁰  was discussing ⁵¹  righteousness, self-control, ⁵²  and the coming judgment, Felix ⁵³  became ⁵⁴  frightened and said, “Go away for now, and when I have an opportunity, ⁵⁵  I will send for you.”

Galatia 2:11

Paul Rebukes Peter

2:11 But when Cephas ⁵⁶  came to Antioch, ⁵⁷  I opposed him to his face, because he had clearly done wrong. ⁵⁸ 

[12:7]  ¹ tn Heb “anointed.”

[12:8]  ² tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.

[12:9]  ³ tc So the Qere; the Kethib has “his.”

[12:9]  ⁴ tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.

[12:11]  ⁵ tn Heb “raise up against you disaster.”

[12:11]  ⁶ tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”

[12:11]  ⁷ tn Or “friend.”

[12:11]  ⁸ tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”

[12:11]  ⁹ tn Heb “in the eyes of this sun.”

[12:12]  ¹⁰ tn Heb “and before the sun.”

[12:1]  ¹¹ 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]  ¹² tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ¹³ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ¹⁴ tn The Hebrew text repeats “to him.”

[21:19]  ¹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ¹⁶ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ¹⁷ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ¹⁸ sn Note how Paul credited God with the success of his ministry.

[21:20]  ¹⁹ tn Or “glorified.”

[21:20]  ²⁰ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ²¹ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²² sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  ²³ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ²⁴ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ²⁵ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ²⁶ tn Grk “or walk.”

[21:22]  ²⁷ tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23]  ²⁸ tn Grk “do this that.”

[21:23]  ²⁹ tn Grk “There are four men here.”

[21:23]  ³⁰ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ³¹ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  ³² sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ³³ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ³⁴ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ³⁵ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ³⁶ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ³⁷ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ³⁸ sn The law refers to the law of Moses.

[50:21]  ³⁹ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

[50:21]  ⁴⁰ tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ⁴¹ tn Or “rebuke” (see v. 8).

[50:21]  ⁴² tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[2:33]  ⁴³ tn Heb “How good you have made your ways to seek love.”

[2:33]  ⁴⁴ tn Heb “so that even the wicked women you teach your ways.”

[2:34]  ⁴⁵ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.

[2:34]  ⁴⁶ tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[2:35]  ⁴⁷ tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.

[6:18]  ⁴⁸ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ⁴⁹ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[24:25]  ⁵⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁵¹ tn Or “speaking about.”

[24:25]  ⁵² tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁵³ sn See the note on Felix in 23:26.

[24:25]  ⁵⁴ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁵⁵ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[2:11]  ⁵⁶ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ⁵⁷ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ⁵⁸ tn Grk “because he stood condemned.”