Results 1 - 19 of 19 for Nathan (0.000 seconds)
(1.00)(1Ki 1:32)

sn <i>Summoni>…<i>Nathani>. Nathan must have left the room when Bathsheba reentered.

(0.75)(1Ki 1:22)

tn <i>Hebi> “look.” The particle <span class="hebrew">הִנֵּהspan> (<span class="translit">hinnehspan>) here draws attention to Nathans arrival and invites the audience to view the scene through the eyes of the participants.

(0.71)(1Ch 17:3)

tn <i>Hebi> “the word of God was [i.e., came] to Nathan.”

(0.71)(1Ki 1:28)

sn <i>Summon Bathshebai>. Bathsheba must have left the room when Nathan arrived (see <data ref="Bible:1Ki 1:22">1:22data>).

(0.71)(2Sa 12:1)

tn <i>Hebi> “he”; the referent (Nathan) has been specified in the translation for clarity.

(0.63)(Psa 89:19)

tc Many medieval <span class="smcaps">mssspan> read the singular here, “your faithful follower.” In this case the statement refers directly to Nathans oracle to David (see <data ref="Bible:2Sa 7:17">2 Sam 7:17data>).

(0.62)(Psa 51:1)

tn <i>Hebi> “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

(0.62)(1Ch 17:15)

tn <i>Hebi> “according to all these words and according to all this revelation, so Nathan said to David.”

(0.62)(1Ch 11:38)

tn The parallel text of <data ref="Bible:2Sa 23:36">2 Sam 23:36data> has the variantIgal son of Nathan from Zobah.”

(0.62)(2Sa 7:17)

tn <i>Hebi> “according to all these words and according to all this revelation, so Nathan said to David.”

(0.53)(Luk 3:31)

sn The use of <i>Nathani> here as the son of David is different than Matthew, where Solomon is named. Nathan was Davids third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthews line is aroyal and physicalline, while Luke has aroyal and legalline.

(0.53)(Zec 12:12)

sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (<i>the clan of the family of Nathani>). Nathan was a son of David (<data ref="Bible:2Sa 5:14">2 Sam 5:14data>) through whom Jesus eventually came (<data ref="Bible:Lu 3:23-31">Luke 3:23-31data>). Matthew traces Jesusancestry back through Solomon (<data ref="Bible:Mt 1:6-16">Matt 1:6-16data>) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. Theofficialdescent of Jesus may be viewed as passing through Solomon whereas thephysicaldescent came through Nathan.

(0.50)(1Ki 1:14)

tn In the Hebrew text the sentence is introduced by the particle <span class="hebrew">הִנֵּהspan> (<span class="translit">hinnehspan>, “look”), which here draws attention to Nathans concluding word of assurance and support. For this use of the word, see <i>HALOTi> 252 s.v. <span class="hebrew">הִנֵּהspan>.

(0.44)(Psa 51:4)

tn <i>Hebi> “when you speak.” In this context the psalmist refers to Gods word of condemnation against his sin delivered through Nathan (cf. <data ref="Bible:2Sa 12:7-12">2 Sam 12:7-12data>).

(0.44)(1Ch 29:29)

tn <i>Hebi> “and the events of David the king, the former and the latter, look they are written in the annals of Samuel the seer, and in the annals of Nathan the prophet, and in the annals of Gad the seer.”

(0.35)(Zec 12:13)

sn The <i>Shimeitesi> were Levites (<data ref="Bible:Ex 6:16-17">Exod 6:16-17data>; <data ref="Bible:Nu 3:17-18">Num 3:17-18data>) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.

(0.35)(2Ki 23:11)

tn <i>Hebi> “who/which was in the […?].” The meaning of the Hebrew term <span class="hebrew">פַּרְוָרִיםspan> (<span class="translit">parvarimspan>), translated herecourtyards,” is uncertain. The relative clause may indicate where the room was located or explain who Nathan Melech was, “the eunuch who was in the courtyards.” See M. Cogan and H. Tadmor, <i>II Kingsi> (AB), 288-89, who translatethe officer of the precincts.”

(0.31)(Luk 2:4)

sn Lukes use of the termhouseprobably alludes to the original promise made to David outlined in the Nathan oracle of <data ref="Bible:2Sa 7:12-16">2 Sam 7:12-16data>, especially in light of earlier connections between Jesus and David made in <data ref="Bible:Lu 1:32">Luke 1:32data>. Further, the mention of Bethlehem reminds one of the promise of <data ref="Bible:Mic 5:2">Mic 5:2data>, namely, that a great king would emerge from Bethlehem to rule over Gods people.

(0.22)(Psa 51:1)

sn <i>Psalm 51i>. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the kings affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 <span class="smcaps">b.cspan>. The exiles could relate to Davids experience, for they, like him, and had been forced to confront their sin. They appropriated Davids ancient prayer and applied it to their own circumstances.