2 Samuel 16:5-14
Konteks16:5 Then King David reached 1 Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. 2 16:6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 16:7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! 3 16:8 The Lord has punished you for 4 all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”
16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” 16:10 But the king said, “What do we have in common, 5 you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’” 16:11 Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood, 6 is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. 16:12 Perhaps the Lord will notice my affliction 7 and this day grant me good in place of his curse.” 8
16:13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them. 9 16:14 The king and all the people who were with him arrived exhausted at their destination, where David 10 refreshed himself.
2 Samuel 16:19
Konteks16:19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.” 11
2 Samuel 16:1--23:39
Konteks16:1 When David had gone a short way beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a couple of donkeys that were saddled, and on them were two hundred loaves of bread, a hundred raisin cakes, a hundred baskets of summer fruit, 12 and a container of wine.
16:2 The king asked Ziba, “Why did you bring these things?” 13 Ziba replied, “The donkeys are for the king’s family to ride on, the loaves of bread 14 and the summer fruit are for the attendants to eat, and the wine is for those who get exhausted in the desert.” 15 16:3 The king asked, “Where is your master’s grandson?” 16 Ziba replied to the king, “He remains in Jerusalem, 17 for he said, ‘Today the house of Israel will give back to me my grandfather’s 18 kingdom.’” 16:4 The king said to Ziba, “Everything that was Mephibosheth’s now belongs to you.” Ziba replied, “I bow before you. May I find favor in your sight, my lord the king.”
16:5 Then King David reached 19 Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. 20 16:6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 16:7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! 21 16:8 The Lord has punished you for 22 all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”
16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” 16:10 But the king said, “What do we have in common, 23 you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’” 16:11 Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood, 24 is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. 16:12 Perhaps the Lord will notice my affliction 25 and this day grant me good in place of his curse.” 26
16:13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them. 27 16:14 The king and all the people who were with him arrived exhausted at their destination, where David 28 refreshed himself.
16:15 Now when Absalom and all the men 29 of Israel arrived in Jerusalem, 30 Ahithophel was with him. 16:16 When David’s friend Hushai the Arkite came to Absalom, Hushai said to him, 31 “Long live the king! Long live the king!”
16:17 Absalom said to Hushai, “Do you call this loyalty to your friend? Why didn’t you go with your friend?” 16:18 Hushai replied to Absalom, “No, I will be loyal to the one whom the Lord, these people, and all the men of Israel have chosen. 32 16:19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.” 33
16:20 Then Absalom said to Ahithophel, “Give us your advice. What should we do?” 16:21 Ahithophel replied to Absalom, “Have sex with 34 your father’s concubines whom he left to care for the palace. All Israel will hear that you have made yourself repulsive to your father. Then your followers will be motivated to support you.” 35 16:22 So they pitched a tent for Absalom on the roof, 36 and Absalom had sex with 37 his father’s concubines in the sight of all Israel.
16:23 In those days Ahithophel’s advice was considered as valuable as a prophetic revelation. 38 Both David and Absalom highly regarded the advice of Ahithophel. 39
17:1 Ahithophel said to Absalom, “Let me pick out twelve thousand men. Then I will go and pursue David this very night. 17:2 When I catch up with 40 him he will be exhausted and worn out. 41 I will rout him, and the entire army that is with him will flee. I will kill only the king 17:3 and will bring the entire army back to you. In exchange for the life of the man you are seeking, you will get back everyone. 42 The entire army will return unharmed.” 43
17:4 This seemed like a good idea to Absalom and to all the leaders 44 of Israel. 17:5 But Absalom said, “Call for 45 Hushai the Arkite, and let’s hear what he has to say.” 46 17:6 So Hushai came to Absalom. Absalom said to him, “Here is what Ahithophel has advised. Should we follow his advice? If not, what would you recommend?”
17:7 Hushai replied to Absalom, “Ahithophel’s advice is not sound this time.” 47 17:8 Hushai went on to say, “You know your father and his men – they are soldiers and are as dangerous as a bear out in the wild that has been robbed of her cubs. 48 Your father is an experienced soldier; he will not stay overnight with the army. 17:9 At this very moment he is hiding out in one of the caves or in some other similar place. If it should turn out that he attacks our troops first, 49 whoever hears about it will say, ‘Absalom’s army has been slaughtered!’ 17:10 If that happens even the bravest soldier – one who is lion-hearted – will virtually melt away. For all Israel knows that your father is a warrior and that those who are with him are brave. 17:11 My advice therefore is this: Let all Israel from Dan to Beer Sheba – in number like the sand by the sea! – be mustered to you, and you lead them personally into battle. 17:12 We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive – not one of them! 17:13 If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!”
17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided 50 to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.
17:15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders 51 of Israel to do, and here is what I have advised. 17:16 Now send word quickly to David and warn him, 52 “Don’t spend the night at the fords of the desert 53 tonight. Instead, be sure you cross over, 54 or else the king and everyone who is with him may be overwhelmed.” 55
17:17 Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city. 17:18 But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it. 17:19 His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done.
17:20 When the servants of Absalom approached the woman at her home, they asked, “Where are Ahimaaz and Jonathan?” The woman replied to them, “They crossed over the stream.” Absalom’s men 56 searched but did not find them, so they returned to Jerusalem. 57
17:21 After the men had left, Ahimaaz and Jonathan 58 climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream 59 quickly, for Ahithophel has devised a plan to catch you.” 60 17:22 So David and all the people who were with him got up and crossed the Jordan River. 61 By dawn there was not one person left who had not crossed the Jordan.
17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave 62 of his father.
17:24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 17:25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married 63 Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel 64 and Absalom camped in the land of Gilead.
17:27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 17:28 brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils, 65 17:29 honey, curds, flocks, and cheese. 66 For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.” 67
18:1 David assembled the army that was with him. He appointed leaders of thousands and leaders of hundreds. 18:2 David then sent out the army – a third under the leadership of Joab, a third under the leadership of Joab’s brother Abishai son of Zeruiah, and a third under the leadership of Ittai the Gittite. The king said to the troops, “I too will indeed march out with you.”
18:3 But the soldiers replied, 68 “You should not do this! 69 For if we should have to make a rapid retreat, they won’t be too concerned about us. 70 Even if half of us should die, they won’t be too concerned about us. But you 71 are like ten thousand of us! So it is better if you remain in the city for support.” 18:4 Then the king said to them, “I will do whatever seems best to you.”
So the king stayed beside the city gate, while all the army marched out by hundreds and by thousands. 18:5 The king gave this order to Joab, Abishai, and Ittai: “For my sake deal gently with the young man Absalom.” Now the entire army was listening when the king gave all the leaders this order concerning Absalom.
18:6 Then the army marched out to the field to fight against Israel. The battle took place in the forest of Ephraim. 18:7 The army of Israel was defeated there by David’s men. 72 The slaughter there was great that day – 20,000 soldiers were killed. 18:8 The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day.
18:9 Then Absalom happened to come across David’s men. Now as Absalom was riding on his 73 mule, it 74 went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair, 75 while the mule he had been riding kept going.
18:10 When one 76 of the men saw this, he reported it to Joab saying, “I saw Absalom hanging in an oak tree. 18:11 Joab replied to the man who was telling him this, “What! You saw this? Why didn’t you strike him down right on the spot? 77 I would have given you ten pieces of silver 78 and a commemorative belt!” 79
18:12 The man replied to Joab, “Even if 80 I were receiving 81 a thousand pieces of silver, 82 I would not strike 83 the king’s son! In our very presence 84 the king gave this order to you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ 85 18:13 If I had acted at risk of my own life 86 – and nothing is hidden from the king! – you would have abandoned me.” 87
18:14 Joab replied, “I will not wait around like this for you!” He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree. 88 18:15 Then ten soldiers who were Joab’s armor bearers struck Absalom and finished him off.
18:16 Then Joab blew the trumpet 89 and the army turned back from chasing Israel, for Joab had called for the army to halt. 18:17 They took Absalom, threw him into a large pit in the forest, and stacked a huge pile of stones over him. In the meantime all the Israelite soldiers fled to their homes. 90
18:18 Prior to this 91 Absalom had set up a monument 92 and dedicated it to himself in the King’s Valley, reasoning “I have no son who will carry on my name.” He named the monument after himself, and to this day it is known as Absalom’s Memorial.
18:19 Then Ahimaaz the son of Zadok said, “Let me run and give the king the good news that the Lord has vindicated him before his enemies.” 93 18:20 But Joab said to him, “You will not be a bearer of good news today. You will bear good news some other day, but not today, 94 for the king’s son is dead.”
18:21 Then Joab said to the Cushite, “Go and tell the king what you have seen.” After bowing to Joab, the Cushite ran off. 18:22 Ahimaaz the son of Zadok again spoke to Joab, “Whatever happens, let me go after the Cushite.” But Joab said, “Why is it that you want to go, my son? You have no good news that will bring you a reward.” 18:23 But he said, 95 “Whatever happens, I want to go!” So Joab 96 said to him, “Then go!” So Ahimaaz ran by the way of the Jordan plain, and he passed the Cushite.
18:24 Now David was sitting between the inner and outer gates, 97 and the watchman went up to the roof over the gate at the wall. When he looked, he saw a man running by himself. 18:25 So the watchman called out and informed the king. The king said, “If he is by himself, he brings good news.” 98 The runner 99 came ever closer.
18:26 Then the watchman saw another man running. The watchman called out to the gatekeeper, “There is another man running by himself.” The king said, “This one also is bringing good news.” 18:27 The watchman said, “It appears to me that the first runner is Ahimaaz 100 son of Zadok.” The king said, “He is a good man, and he comes with good news.”
18:28 Then Ahimaaz called out and said to the king, “Greetings!” 101 He bowed down before the king with his face toward the ground and said, “May the Lord your God be praised because he has defeated 102 the men who opposed 103 my lord the king!”
18:29 The king replied, “How is the young man Absalom?” Ahimaaz replied, “I saw a great deal of confusion when Joab was sending the king’s servant and me, your servant, but I don’t know what it was all about.” 18:30 The king said, “Turn aside and take your place here.” So he turned aside and waited.
18:31 Then the Cushite arrived and said, 104 “May my lord the king now receive the good news! The Lord has vindicated you today and delivered you from the hand of all who have rebelled against you!” 105 18:32 The king asked the Cushite, “How is the young man Absalom?” The Cushite replied, “May the enemies of my lord the king and all who have plotted against you 106 be like that young man!”
18:33 (19:1) 107 The king then became very upset. He went up to the upper room over the gate and wept. As he went he said, “My son, Absalom! My son, my son, 108 Absalom! If only I could have died in your place! Absalom, my son, my son!” 109
19:1 (19:2) Joab was told, “The king is weeping and mourning over Absalom.” 19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.” 19:3 That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle. 19:4 The king covered his face and cried out loudly, 110 “My son, Absalom! Absalom, my son, my son!”
19:5 So Joab visited 111 the king at his home. He said, “Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines. 19:6 You seem to love your enemies and hate your friends! For you have as much as declared today that leaders and servants don’t matter to you. I realize now 112 that if 113 Absalom were alive and all of us were dead today, 114 it would be all right with you. 19:7 So get up now and go out and give some encouragement to 115 your servants. For I swear by the Lord that if you don’t go out there, not a single man will stay here with you tonight! This disaster will be worse for you than any disaster that has overtaken you from your youth right to the present time!”
19:8 So the king got up and sat at the city gate. When all the people were informed that the king was sitting at the city gate, they 116 all came before him.
But the Israelite soldiers 117 had all fled to their own homes. 118 19:9 All the people throughout all the tribes of Israel were arguing among themselves saying, “The king delivered us from the hand of our enemies. He rescued us from the hand of the Philistines, but now he has fled from the land because of Absalom. 19:10 But Absalom, whom we anointed as our king, 119 has died in battle. So now why do you hesitate to bring the king back?” 120
19:11 Then King David sent a message to Zadok and Abiathar the priests saying, “Tell the elders of Judah, ‘Why should you delay any further in bringing the king back to his palace, 121 when everything Israel is saying has come to the king’s attention. 122 19:12 You are my brothers – my very own flesh and blood! 123 Why should you delay any further in bringing the king back?’ 19:13 Say to Amasa, ‘Are you not my flesh and blood? 124 God will punish me severely, 125 if from this time on you are not the commander of my army in place of Joab!’”
19:14 He 126 won over the hearts of all the men of Judah as though they were one man. Then they sent word to the king saying, “Return, you and all your servants as well.” 19:15 So the king returned and came to the Jordan River. 127
Now the people of Judah 128 had come to Gilgal to meet the king and to help him 129 cross the Jordan. 19:16 Shimei son of Gera the Benjaminite from Bahurim came down quickly with the men of Judah to meet King David. 19:17 There were a thousand men from Benjamin with him, along with Ziba the servant 130 of Saul’s household, and with him his fifteen sons and twenty servants. They hurriedly crossed 131 the Jordan within sight of the king. 19:18 They crossed at the ford in order to help the king’s household cross and to do whatever he thought appropriate.
Now after he had crossed the Jordan, Shimei son of Gera threw himself down before the king. 19:19 He said to the king, “Don’t think badly of me, my lord, and don’t recall the sin of your servant on the day when you, my lord the king, left 132 Jerusalem! 133 Please don’t call it to mind! 19:20 For I, your servant, 134 know that I sinned, and I have come today as the first of all the house of Joseph to come down to meet my lord the king.”
19:21 Abishai son of Zeruiah replied, “For this should not Shimei be put to death? After all, he cursed the Lord’s anointed!” 19:22 But David said, “What do we have in common, 135 you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don’t you realize that today I am king over Israel?” 19:23 The king said to Shimei, “You won’t die.” The king vowed an oath 136 concerning this.
19:24 Now Mephibosheth, Saul’s grandson, 137 came down to meet the king. From the day the king had left until the day he safely 138 returned, Mephibosheth 139 had not cared for his feet 140 nor trimmed 141 his mustache nor washed his clothes.
19:25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?” 19:26 He replied, “My lord the king, my servant deceived me! I 142 said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I 143 am lame. 19:27 But my servant 144 has slandered me 145 to my lord the king. But my lord the king is like an angel of God. Do whatever seems appropriate to you. 19:28 After all, there was no one in the entire house of my grandfather 146 who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! 147 What further claim do I have to ask 148 the king for anything?”
19:29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.” 19:30 Mephibosheth said to the king, “Let him have 149 the whole thing! My lord the king has returned safely 150 to his house!”
19:31 Now when Barzillai the Gileadite had come down from Rogelim, he crossed the Jordan with the king so he could send him on his way from there. 151 19:32 But Barzillai was very old – eighty years old, in fact – and he had taken care of the king when he stayed in Mahanaim, for he was a very rich 152 man. 19:33 So the king said to Barzillai, “Cross over with me, and I will take care of you while you are with me in Jerusalem.”
19:34 Barzillai replied to the king, “How many days do I have left to my life, that I should go up with the king to Jerusalem? 19:35 I am presently eighty years old. Am I able to discern good and bad? Can I 153 taste what I eat and drink? Am I still able to hear the voices of male and female singers? Why should I 154 continue to be a burden to my lord the king? 19:36 I will cross the Jordan with the king and go a short distance. 155 Why should the king reward me in this way? 19:37 Let me 156 return so that I may die in my own city near the grave of my father and my mother. But look, here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever seems appropriate to you.”
19:38 The king replied, “Kimham will cross over with me, and I will do for him whatever I deem appropriate. And whatever you choose, I will do for you.”
19:39 So all the people crossed the Jordan, as did the king. After the king had kissed him and blessed him, Barzillai returned to his home. 157 19:40 When the king crossed over to Gilgal, Kimham 158 crossed over with him. Now all the soldiers 159 of Judah along with half of the soldiers of Israel had helped the king cross over. 160
19:41 Then all the men of Israel began coming to the king. They asked the king, “Why did our brothers, the men of Judah, sneak the king away and help the king and his household cross the Jordan – and not only him but all of David’s men as well?”
19:42 All the men of Judah replied to the men of Israel, “Because the king is our close relative! Why are you so upset about this? Have we eaten at the king’s expense? 161 Or have we misappropriated anything for our own use?” 19:43 The men of Israel replied to the men of Judah, “We have ten shares in the king, and we have a greater claim on David than you do! Why do you want 162 to curse us? Weren’t we the first to suggest bringing back our king?” But the comments of the men of Judah were more severe than those of the men of Israel.
20:1 Now a wicked man 163 named Sheba son of Bicri, a Benjaminite, 164 happened to be there. He blew the trumpet 165 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 166 O Israel!”
20:2 So all the men of Israel deserted 167 David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River 168 to Jerusalem. 169
20:3 Then David went to his palace 170 in Jerusalem. The king took the ten concubines he had left to care for the palace and placed them under confinement. 171 Though he provided for their needs, he did not have sexual relations with them. 172 They remained in confinement until the day they died, living out the rest of their lives as widows.
20:4 Then the king said to Amasa, “Call the men of Judah together for me in three days, 173 and you be present here with them too.” 20:5 So Amasa went out to call Judah together. But in doing so he took longer than the time that the king had allotted him.
20:6 Then David said to Abishai, “Now Sheba son of Bicri will cause greater disaster for us than Absalom did! Take your lord’s servants and pursue him. Otherwise he will secure 174 fortified cities for himself and get away from us.” 20:7 So Joab’s men, accompanied by the Kerethites, the Pelethites, and all the warriors, left Jerusalem to pursue Sheba son of Bicri.
20:8 When they were near the big rock that is in Gibeon, Amasa came to them. Now Joab was dressed in military attire and had a dagger in its sheath belted to his waist. When he advanced, it fell out. 175
20:9 Joab said to Amasa, “How are you, my brother?” With his right hand Joab took hold of Amasa’s beard as if to greet him with a kiss. 20:10 Amasa did not protect himself from the knife in Joab’s other hand, and Joab 176 stabbed him in the abdomen, causing Amasa’s 177 intestines to spill out on the ground. There was no need to stab him again; the first blow was fatal. 178 Then Joab and his brother Abishai pursued Sheba son of Bicri.
20:11 One of Joab’s soldiers who stood over Amasa said, “Whoever is for 179 Joab and whoever is for David, follow Joab!” 20:12 Amasa was squirming in his own blood in the middle of the path, and this man had noticed that all the soldiers stopped. Having noticed that everyone who came across Amasa 180 stopped, the man 181 pulled him 182 away from the path and into the field and threw a garment over him. 20:13 Once he had removed Amasa 183 from the path, everyone followed Joab to pursue Sheba son of Bicri.
20:14 Sheba 184 traveled through all the tribes of Israel to Abel of 185 Beth Maacah and all the Berite region. When they had assembled, 186 they too joined him. 20:15 So Joab’s men 187 came and laid siege against him in Abel of Beth Maacah. They prepared a siege ramp outside the city which stood against its outer rampart. As all of Joab’s soldiers were trying to break through 188 the wall so that it would collapse, 20:16 a wise woman called out from the city, “Listen up! Listen up! Tell Joab, ‘Come near so that I may speak to you.’”
20:17 When he approached her, the woman asked, “Are you Joab?” He replied, “I am.” She said to him, “Listen to the words of your servant.” He said, “Go ahead. I’m listening.” 20:18 She said, “In the past they would always say, ‘Let them inquire in Abel,’ and that is how they settled things. 20:19 I represent the peaceful and the faithful in Israel. You are attempting to destroy an important city 189 in Israel. Why should you swallow up the Lord’s inheritance?”
20:20 Joab answered, “Get serious! 190 I don’t want to swallow up or destroy anything! 20:21 That’s not the way things are. There is a man from the hill country of Ephraim named Sheba son of Bicri. He has rebelled 191 against King David. Give me just this one man, and I will leave the city.” The woman said to Joab, “This very minute 192 his head will be thrown over the wall to you!”
20:22 Then the woman went to all the people with her wise advice and they cut off Sheba’s head and threw it out to Joab. Joab 193 blew the trumpet, and his men 194 dispersed from the city, each going to his own home. 195 Joab returned to the king in Jerusalem.
20:23 Now Joab was the general in command of all the army of Israel. Benaiah the son of Jehoida was over the Kerethites and the Perethites. 20:24 Adoniram 196 was supervisor of the work crews. 197 Jehoshaphat son of Ahilud was the secretary. 20:25 Sheva was the scribe, and Zadok and Abiathar were the priests. 20:26 Ira the Jairite was David’s personal priest. 198
21:1 During David’s reign there was a famine for three consecutive years. So David inquired of the Lord. 199 The Lord said, “It is because of Saul and his bloodstained family, 200 because he murdered the Gibeonites.”
21:2 So the king summoned the Gibeonites and spoke with them. (Now the Gibeonites were not descendants of Israel; they were a remnant of the Amorites. The Israelites had made a promise to 201 them, but Saul tried to kill them because of his zeal for the people of Israel and Judah.) 21:3 David said to the Gibeonites, “What can I do for you, and how can I make amends so that you will bless 202 the Lord’s inheritance?”
21:4 The Gibeonites said to him, “We 203 have no claim to silver or gold from Saul or from his family, 204 nor would we be justified in putting to death anyone in Israel.” David asked, 205 “What then are you asking me to do for you?” 21:5 They replied to the king, “As for this man who exterminated us and who schemed against us so that we were destroyed and left without status throughout all the borders of Israel – 21:6 let seven of his male descendants be turned over to us, and we will execute 206 them before the Lord in Gibeah of Saul, who was the Lord’s chosen one.” 207 The king replied, “I will turn them over.”
21:7 The king had mercy on Mephibosheth son of Jonathan, the son of Saul, in light of the Lord’s oath that had been taken between David and Jonathan son of Saul. 21:8 So the king took Armoni and Mephibosheth, the two sons of Aiah’s daughter Rizpah whom she had born to Saul, and the five sons of Saul’s daughter Merab 208 whom she had born to Adriel the son of Barzillai the Meholathite. 21:9 He turned them over to the Gibeonites, and they executed them on a hill before the Lord. The seven of them 209 died 210 together; they were put to death during harvest time – during the first days of the beginning 211 of the barley harvest.
21:10 Rizpah the daughter of Aiah took sackcloth and spread it out for herself on a rock. From the beginning of the harvest until the rain fell on them, 212 she did not allow the birds of the air to feed 213 on them by day, nor the wild animals 214 by night. 21:11 When David was told what Rizpah daughter of Aiah, Saul’s concubine, had done, 21:12 he 215 went and took the bones of Saul and of his son Jonathan 216 from the leaders 217 of Jabesh Gilead. (They had secretly taken 218 them from the plaza at Beth Shan. It was there that Philistines 219 publicly exposed their corpses 220 after 221 they 222 had killed Saul at Gilboa.) 21:13 David 223 brought the bones of Saul and of Jonathan his son from there; they also gathered up the bones of those who had been executed.
21:14 They buried the bones of Saul and his son Jonathan in the land of Benjamin at Zela in the grave of his father Kish. After they had done everything 224 that the king had commanded, God responded to their prayers 225 for the land.
21:15 Another battle was fought between the Philistines and Israel. So David went down with his soldiers 226 and fought the Philistines. David became exhausted. 21:16 Now Ishbi-Benob, one of the descendants of Rapha, 227 had a spear 228 that weighed three hundred bronze shekels, 229 and he was armed with a new weapon. 230 He had said that he would kill David. 21:17 But Abishai the son of Zeruiah came to David’s aid, striking the Philistine down and killing him. Then David’s men took an oath saying, “You will not go out to battle with us again! You must not extinguish the lamp of Israel!”
21:18 Later there was another battle with the Philistines, this time in Gob. On that occasion Sibbekai the Hushathite killed Saph, who was one of the descendants of Rapha. 21:19 Yet another battle occurred with the Philistines in Gob. On that occasion Elhanan the son of Jair 231 the Bethlehemite killed the brother of Goliath the Gittite, 232 the shaft of whose spear was like a weaver’s beam. 21:20 Yet another battle occurred in Gath. On that occasion there was a large man 233 who had six fingers on each hand and six toes on each foot, twenty-four in all! He too was a descendant of Rapha. 21:21 When he taunted Israel, Jonathan, the son of David’s brother Shimeah, killed him. 21:22 These four were the descendants of Rapha who lived in Gath; they were killed 234 by David and his soldiers. 235
22:1 236 David sang 237 to the Lord the words of this song when 238 the Lord rescued him from the power 239 of all his enemies, including Saul. 240 22:2 He said:
“The Lord is my high ridge, 241 my stronghold, 242 my deliverer.
22:3 My God 243 is my rocky summit where I take shelter, 244
my shield, the horn that saves me, 245 my stronghold,
my refuge, my savior. You save me from violence! 246
22:4 I called 247 to the Lord, who is worthy of praise, 248
and I was delivered from my enemies.
22:5 The waves of death engulfed me;
the currents 249 of chaos 250 overwhelmed me. 251
22:6 The ropes of Sheol 252 tightened around me; 253
the snares of death trapped me. 254
22:7 In my distress I called to the Lord;
I called to my God. 255
From his heavenly temple 256 he heard my voice;
he listened to my cry for help. 257
22:8 The earth heaved and shook; 258
the foundations of the sky 259 trembled. 260
They heaved because he was angry.
22:9 Smoke ascended from 261 his nose; 262
fire devoured as it came from his mouth; 263
he hurled down fiery coals. 264
22:10 He made the sky sink 265 as he descended;
a thick cloud was under his feet.
22:11 He mounted 266 a winged angel 267 and flew;
he glided 268 on the wings of the wind. 269
22:12 He shrouded himself in darkness, 270
in thick rain clouds. 271
22:13 From the brightness in front of him
came coals of fire. 272
22:14 The Lord thundered 273 from the sky;
the sovereign One 274 shouted loudly. 275
22:15 He shot 276 arrows and scattered them, 277
lightning and routed them. 278
22:16 The depths 279 of the sea were exposed;
the inner regions 280 of the world were uncovered
by the Lord’s battle cry, 281
by the powerful breath from his nose. 282
22:17 He reached down from above and grabbed me; 283
he pulled me from the surging water. 284
22:18 He rescued me from my strong enemy, 285
from those who hate me,
for they were too strong for me.
22:19 They confronted 286 me in my day of calamity,
but the Lord helped me. 287
22:20 He brought me out into a wide open place;
he delivered me because he was pleased with me. 288
22:21 The Lord repaid 289 me for my godly deeds; 290
he rewarded 291 my blameless behavior. 292
22:22 For I have obeyed the Lord’s commands; 293
I have not rebelled against my God. 294
22:23 For I am aware of all his regulations, 295
and I do not reject his rules. 296
22:24 I was blameless before him;
I kept myself from sinning. 297
22:25 The Lord rewarded me for my godly deeds; 298
he took notice of my blameless behavior. 299
22:26 You prove to be loyal 300 to one who is faithful; 301
you prove to be trustworthy 302 to one who is innocent. 303
22:27 You prove to be reliable 304 to one who is blameless,
but you prove to be deceptive 305 to one who is perverse. 306
22:28 You deliver oppressed 307 people,
but you watch the proud and bring them down. 308
22:29 Indeed, 309 you are my lamp, 310 Lord.
The Lord illumines 311 the darkness around me. 312
22:30 Indeed, 313 with your help 314 I can charge 315 against an army; 316
by my God’s power 317 I can jump over a wall. 318
22:31 The one true God acts in a faithful manner; 319
the Lord’s promise is reliable; 320
he is a shield to all who take shelter in him.
22:32 Indeed, 321 who is God besides the Lord?
Who is a protector 322 besides our God? 323
22:33 The one true God 324 is my mighty refuge; 325
he removes 326 the obstacles in my way. 327
22:34 He gives me the agility of a deer; 328
he enables me to negotiate the rugged terrain. 329
22:35 He trains 330 my hands for battle; 331
my arms can bend even the strongest bow. 332
22:36 You give me 333 your protective shield; 334
your willingness to help enables me to prevail. 335
my feet 337 do not slip.
22:38 I chase my enemies and destroy them;
I do not turn back until I wipe them out.
22:39 I wipe them out and beat them to death;
they cannot get up;
they fall at my feet.
22:40 You give me strength for battle; 338
you make my foes kneel before me. 339
22:41 You make my enemies retreat; 340
I destroy those who hate me.
22:42 They cry out, 341 but there is no one to help them; 342
they cry out to the Lord, 343 but he does not answer them.
22:43 I grind them as fine as the dust of the ground;
I crush them and stomp on them like clay 344 in the streets.
22:44 You rescue me from a hostile army; 345
you preserve me as a leader of nations;
people over whom I had no authority are now my subjects. 346
22:45 Foreigners are powerless before me; 347
when they hear of my exploits, they submit to me. 348
22:46 Foreigners lose their courage; 349
they shake with fear 350 as they leave 351 their strongholds. 352
My protector 354 is praiseworthy! 355
The God who delivers me 356 is exalted as king! 357
22:48 The one true God completely vindicates me; 358
he makes nations submit to me. 359
22:49 He delivers me from my enemies; 360
you snatch me away 361 from those who attack me; 362
you rescue me from violent men.
22:50 So I will give you thanks, O Lord, before the nations! 363
I will sing praises to you. 364
22:51 He gives his chosen king magnificent victories; 365
he is faithful to his chosen ruler, 366
to David and to his descendants forever!”
23:1 These are the final words of David:
“The oracle of David son of Jesse,
the oracle of the man raised up as
the ruler chosen by the God of Jacob, 367
Israel’s beloved 368 singer of songs:
23:2 The Lord’s spirit spoke through me;
his word was on my tongue.
23:3 The God of Israel spoke,
the protector 369 of Israel spoke to me.
The one who rules fairly among men,
the one who rules in the fear of God,
23:4 is like the light of morning when the sun comes up,
a morning in which there are no clouds.
He is like the brightness after rain
that produces grass from the earth.
23:5 My dynasty is approved by God, 370
for he has made a perpetual covenant with me,
arranged in all its particulars and secured.
He always delivers me,
and brings all I desire to fruition. 371
23:6 But evil people are like thorns –
all of them are tossed away,
for they cannot be held in the hand.
23:7 The one who touches them
must use an iron instrument
or the wooden shaft of a spear.
They are completely burned up right where they lie!” 372
23:8 These are the names of David’s warriors:
Josheb-Basshebeth, a Tahkemonite, was head of the officers. 373 He killed eight hundred men with his spear in one battle. 374 23:9 Next in command 375 was Eleazar son of Dodo, 376 the son of Ahohi. He was one of the three warriors who were with David when they defied the Philistines who were assembled there for battle. When the men of Israel retreated, 377 23:10 he stood his ground 378 and fought the Philistines until his hand grew so tired that it 379 seemed stuck to his sword. The Lord gave a great victory on that day. When the army returned to him, the only thing left to do was to plunder the corpses.
23:11 Next in command 380 was Shammah son of Agee the Hararite. When the Philistines assembled at Lehi, 381 where there happened to be an area of a field that was full of lentils, the army retreated before the Philistines. 23:12 But he made a stand in the middle of that area. He defended 382 it and defeated the Philistines; the Lord gave them a great victory.
23:13 At the time of 383 the harvest three 384 of the thirty leaders went down to 385 David at the cave of Adullam. A band of Philistines was camped in the valley of Rephaim. 23:14 David was in the stronghold at the time, while a Philistine garrison was in Bethlehem. 386 23:15 David was thirsty and said, “How I wish someone would give me some water to drink from the cistern in Bethlehem near the gate!” 23:16 So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the gate. They carried it back to David, but he refused to drink it. He poured it out as a drink offering to the Lord 23:17 and said, “O Lord, I will not do this! 387 It is equivalent to the blood of the men who risked their lives by going.” 388 So he refused to drink it. Such were the exploits of the three elite warriors. 389
23:18 Abishai son of Zeruiah, the brother of Joab, was head of the three. 390 He killed three hundred men with his spear and gained fame among the three. 391 23:19 From 392 the three he was given honor and he became their officer, even though he was not one of the three.
23:20 Benaiah son of Jehoida was a brave warrior 393 from Kabzeel who performed great exploits. He struck down the two sons of Ariel of Moab. 394 He also went down and killed a lion in a cistern on a snowy day. 23:21 He also killed an impressive-looking Egyptian. 395 The Egyptian wielded a spear, while Benaiah attacked 396 him with a club. He grabbed the spear out of the Egyptian’s hand and killed him with his own spear. 23:22 Such were the exploits of Benaiah son of Jehoida, who gained fame among the three elite warriors. 23:23 He received honor from 397 the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard.
23:24 Included with the thirty were the following: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem, 398 23:25 Shammah the Harodite, Elika the Harodite, 23:26 Helez the Paltite, Ira son of Ikkesh from Tekoa, 23:27 Abiezer the Anathothite, Mebunnai the Hushathite, 23:28 Zalmon the Ahohite, Maharai the Netophathite, 23:29 Heled 399 son of Baanah the Netophathite, Ittai son of Ribai from Gibeah in Benjamin, 23:30 Benaiah the Pirathonite, Hiddai from the wadis of Gaash, 23:31 Abi-Albon the Arbathite, Azmaveth the Barhumite, 23:32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan 23:33 son of 400 Shammah the Hararite, Ahiam son of Sharar the Hararite, 23:34 Eliphelet son of Ahasbai the Maacathite, Eliam son of Ahithophel the Gilonite, 23:35 Hezrai 401 the Carmelite, Paarai the Arbite, 23:36 Igal son of Nathan from Zobah, Bani the Gadite, 23:37 Zelek the Ammonite, Naharai the Beerothite (the armor-bearer 402 of Joab son of Zeruiah), 23:38 Ira the Ithrite, Gareb the Ithrite 23:39 and Uriah the Hittite. Altogether there were thirty-seven.
1 Raja-raja 2:8-9
Konteks2:8 “Note well, you still have to contend with Shimei son of Gera, the Benjaminite from Bahurim, 403 who tried to call down upon me a horrible judgment when I went to Mahanaim. 404 He came down and met me at the Jordan, and I solemnly promised 405 him by the Lord, ‘I will not strike you down 406 with the sword.’ 2:9 But now 407 don’t treat him as if he were innocent. You are a wise man and you know how to handle him; 408 make sure he has a bloody death.” 409
1 Raja-raja 2:36-46
Konteks2:36 Next the king summoned 410 Shimei and told him, “Build yourself a house in Jerusalem 411 and live there – but you may not leave there to go anywhere! 412 2:37 If you ever do leave and cross the Kidron Valley, know for sure that you will certainly die! You will be responsible for your own death.” 413 2:38 Shimei said to the king, “My master the king’s proposal is acceptable. 414 Your servant will do as you say.” 415 So Shimei lived in Jerusalem for a long time. 416
2:39 Three years later two of Shimei’s servants ran away to King Achish son of Maacah of Gath. Shimei was told, “Look, your servants are in Gath.” 2:40 So Shimei got up, saddled his donkey, and went to Achish at Gath to find his servants; Shimei went and brought back his servants from Gath. 2:41 When Solomon was told that Shimei had gone from Jerusalem to Gath and had then returned, 2:42 the king summoned 417 Shimei and said to him, “You will recall 418 that I made you take an oath by the Lord, and I solemnly warned you, ‘If you ever leave and go anywhere, 419 know for sure that you will certainly die.’ You said to me, ‘The proposal is acceptable; I agree to it.’ 420 2:43 Why then have you broken the oath you made before the Lord and disobeyed the order I gave you?” 421 2:44 Then the king said to Shimei, “You are well aware of the way you mistreated my father David. 422 The Lord will punish you for what you did. 423 2:45 But King Solomon will be empowered 424 and David’s dynasty 425 will endure permanently before the Lord.” 2:46 The king then gave the order to Benaiah son of Jehoiada who went and executed Shimei. 426
So Solomon took firm control of the kingdom. 427
[16:5] 1 tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.
[16:5] 2 tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”
[16:7] 3 tn Heb “man of worthlessness.”
[16:8] 4 tn Heb “has brought back upon you.”
[16:10] 5 tn Heb “What to me and to you?”
[16:11] 6 tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him.
[16:12] 7 tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”
[16:12] 8 tn Heb “and the
[16:13] 9 tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline vÿqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.
[16:14] 10 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[16:19] 11 tn Heb “Just as I served before your father, so I will be before you.”
[16:1] 12 tn Heb “a hundred summer fruit.”
[16:2] 13 tn Heb “What are these to you?”
[16:2] 14 tc The translation follows the Qere and many medieval Hebrew
[16:2] 15 tn The Hebrew text adds “to drink.”
[16:3] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:3] 18 tn Heb “my father’s.”
[16:5] 19 tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.
[16:5] 20 tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”
[16:7] 21 tn Heb “man of worthlessness.”
[16:8] 22 tn Heb “has brought back upon you.”
[16:10] 23 tn Heb “What to me and to you?”
[16:11] 24 tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him.
[16:12] 25 tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”
[16:12] 26 tn Heb “and the
[16:13] 27 tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline vÿqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.
[16:14] 28 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[16:15] 29 tn Heb “and all the people, the men of Israel.”
[16:15] 30 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:16] 31 tn Heb “to Absalom.” The proper name has been replaced by the pronoun “him” in the translation for stylistic reasons.
[16:18] 32 tn Heb “No for with the one whom the
[16:19] 33 tn Heb “Just as I served before your father, so I will be before you.”
[16:21] 34 tn Heb “go to”; NAB “have (+ sexual NCV) relations with”; TEV “have intercourse with”; NLT “Go and sleep with.”
[16:21] 35 tn Heb “and the hands of all who are with you will be strengthened.”
[16:22] 36 sn That is, on top of the flat roof of the palace, so it would be visible to the public.
[16:22] 37 tn Heb “went to”; NAB “he visited his father’s concubines”; NIV “lay with his father’s concubines”; TEV “went in and had intercourse with.”
[16:23] 38 tn Heb “And the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.”
[16:23] 39 tn Heb “So was all the advice of Ahithophel, also to David, also to Absalom.”
[17:2] 40 tn Heb “and I will come upon him.”
[17:2] 41 tn Heb “exhausted and slack of hands.”
[17:3] 42 tc Heb “like the returning of all, the man whom you are seeking.” The LXX reads differently: “And I will return all the people to you the way a bride returns to her husband, except for the life of the one man whom you are seeking.” The other early versions also struggled with this verse. Modern translations are divided as well: the NAB, NRSV, REB, and NLT follow the LXX, while the NASB and NIV follow the Hebrew text.
[17:3] 43 tn Heb “all of the people will be safe.”
[17:5] 45 tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.
[17:5] 46 tn Heb “what is in his mouth.”
[17:7] 47 tn Heb “Not good is the advice which Ahithophel has advised at this time.”
[17:8] 48 tc The LXX (with the exception of the recensions of Origen and Lucian) repeats the description as follows: “Just as a female bear bereft of cubs in a field.”
[17:9] 49 tn Heb “that he falls on them [i.e., Absalom’s troops] at the first [encounter]; or “that some of them [i.e., Absalom’s troops] fall at the first [encounter].”
[17:14] 50 tn Heb “commanded.”
[17:16] 52 tn Heb “send quickly and tell David saying.”
[17:16] 53 tn Or “wilderness” (so KJV, NASB, NRSV, TEV).
[17:16] 54 tn That is, “cross over the Jordan River.”
[17:16] 55 tn Heb “swallowed up.”
[17:20] 56 tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.
[17:20] 57 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:21] 58 tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.
[17:21] 59 tn Heb “the water.”
[17:21] 60 tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger.
[17:22] 61 tn The word “River” is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity.
[17:23] 62 tc The Greek recensions of Origen and Lucian have here “house” for “grave.”
[17:26] 64 tn Heb “and Israel.”
[17:28] 65 tc The MT adds “roasted grain” וְקָלִי (vÿqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin
[17:29] 66 tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).
[17:29] 67 tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).
[18:3] 68 tn Heb “the people said.”
[18:3] 70 tn Heb “they will not place to us heart.”
[18:3] 71 tc The translation follows the LXX (except for the Lucianic recension), Symmachus, and Vulgate in reading אָתָּה (’atta, “you”) rather than MT עָתָּה (’atta, “now”).
[18:7] 72 tn Heb “servants” (also in v. 9).
[18:9] 74 tn Heb “the donkey.”
[18:9] 75 tn Heb “between the sky and the ground.”
[18:10] 76 tc 4QSama lacks the word “one.”
[18:11] 77 tn Heb “Why did you not strike him down there to the ground.”
[18:11] 78 tn Heb “ten [shekels] of silver.” This would have been about 4 ounces (114 grams) of silver by weight.
[18:11] 79 tn Heb “and a girdle” (so KJV); NIV “a warrior’s belt”; CEV “a special belt”; NLT “a hero’s belt.”
[18:12] 80 tc The translation follows the Qere and many medieval Hebrew
[18:12] 81 tn Heb “weighing out in my hand.”
[18:12] 82 tn Heb “a thousand [shekels] of silver.” This would have been about 25 pounds (11.4 kg) of silver by weight.
[18:12] 83 tn Heb “extend my hand against.”
[18:12] 84 tn Heb “in our ears.”
[18:12] 85 tc The Hebrew text is very difficult here. The MT reads מִי (mi, “who”), apparently yielding the following sense: “Show care, whoever you might be, for the youth Absalom.” The Syriac Peshitta reads li (“for me”), the Hebrew counterpart of which may also lie behind the LXX rendering μοι (moi, “for me”). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant.
[18:13] 86 tc The translation follows the Qere, many medieval Hebrew
[18:13] 87 tn Heb “stood aloof.”
[18:14] 88 tn There is a play on the word “heart” here that is difficult to reproduce in English. Literally the Hebrew text says “he took three spears in his hand and thrust them into the heart of Absalom while he was still alive in the heart of the oak tree.” This figure of speech involves the use of the same word in different senses and is known as antanaclasis. It is illustrated in the familiar saying from the time of the American Revolution: “If we don’t hang together, we will all hang separately.” The present translation understands “heart” to be used somewhat figuratively for “chest” (cf. TEV, CEV), which explains why Joab’s armor bearers could still “kill” Absalom after he had been stabbed with three spears through the “heart.” Since trees do not have “chests” either, the translation uses “middle.”
[18:16] 89 tn Heb “the shophar” (the ram’s horn trumpet).
[18:17] 90 tn Heb “and all Israel fled, each to his tent.” In this context this refers to the supporters of Absalom (see vv. 6-7, 16).
[18:18] 91 tn Heb “and.” This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.
[18:19] 93 tn Heb “that the
[18:20] 94 tn Heb “but this day you will not bear good news.”
[18:23] 95 tn The words “but he said” are not in the Hebrew text. They are supplied in the translation for clarity.
[18:23] 96 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[18:24] 97 tn Heb “the two gates.”
[18:25] 98 tn Heb “good news is in his mouth.”
[18:25] 99 tn Heb “he”; the referent (the runner) has been specified in the translation for clarity.
[18:27] 100 tn Heb “I am seeing the running of the first one like the running of Ahimaaz.”
[18:28] 102 tn Heb “delivered over.”
[18:28] 103 tn Heb “lifted their hand against.”
[18:31] 104 tn Heb “And look, the Cushite came and the Cushite said.”
[18:31] 105 tn Heb “for the
[18:32] 106 tn Heb “and all those rising against you for evil.”
[18:33] 107 sn This marks the beginning of ch. 19 in the Hebrew text. Beginning with 18:33, the verse numbers through 19:43 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 18:33 ET = 19:1 HT, 19:1 ET = 19:2 HT, 19:2 ET = 19:3 HT, etc., through 19:43 ET = 19:44 HT. From 20:1 the versification in the English Bible and the Hebrew Bible is again the same.
[18:33] 108 tc One medieval Hebrew
[18:33] 109 tc The Lucianic Greek recension and Syriac Peshitta lack this repeated occurrence of “my son” due to haplography.
[19:4] 110 tn Heb “with a great voice.”
[19:6] 113 tc The translation follows the Qere, 4QSama, and many medieval Hebrew
[19:6] 114 tc The Lucianic Greek recension and Syriac Peshitta lack “today.”
[19:7] 115 tn Heb “and speak to the heart of.”
[19:8] 116 tn Heb “all the people.”
[19:8] 117 tn The Hebrew text has simply “Israel” (see 18:16-17).
[19:8] 118 tn Heb “had fled, each to his tent.”
[19:10] 120 tc The LXX includes the following words at the end of v. 11: “And what all Israel was saying came to the king’s attention.” The words are misplaced in the LXX from v. 12 (although the same statement appears there in the LXX as well).
[19:11] 121 tn Heb “his house.”
[19:11] 122 tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.
[19:12] 123 tn Heb “my bone and my flesh.”
[19:13] 124 tn Heb “my bone and my flesh.”
[19:13] 125 tn Heb “Thus God will do to me and thus he will add.”
[19:14] 126 tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”
[19:15] 127 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[19:15] 128 tn The Hebrew text has simply “Judah.”
[19:15] 129 tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy.
[19:17] 131 tn Heb “rushed into.”
[19:19] 132 tn Though this verb in the MT is 3rd person masculine singular, it should probably be read as 2nd person masculine singular. It is one of fifteen places where the Masoretes placed a dot over each of the letters of the word in question in order to call attention to their suspicion of the word. Their concern in this case apparently had to do with the fact that this verb and the two preceding verbs alternate from third person to second and back again to third. Words marked in this way in Hebrew manuscripts or printed editions are said to have puncta extrordinaria, or “extraordinary points.”
[19:19] 133 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:20] 134 tn The Hebrew text has simply “your servant.”
[19:22] 135 tn Heb “what to me and to you.”
[19:23] 136 tn Heb “swore to him.”
[19:24] 138 tn Heb “in peace.” So also in v. 31.
[19:24] 139 tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
[19:24] 140 tn Heb “done his feet.”
[19:26] 142 tn Heb “your servant.”
[19:26] 143 tn Heb “your servant.”
[19:27] 144 tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity.
[19:27] 145 tn Heb “your servant.”
[19:28] 147 tn Heb “and you placed your servant among those who eat at your table.”
[19:28] 148 tn Heb “to cry out to.”
[19:30] 150 tn Heb “in peace.”
[19:31] 151 tc The MT reading אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically. The use of the preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion is likely in the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the Jordan”). Another possibility is to read the definite article on the front of “Jordan” (הַיַּרְדֵּן, hayyarden; “the Jordan”).
[19:35] 153 tn Heb “your servant.”
[19:35] 154 tn Heb “your servant.”
[19:36] 155 tn Heb “Like a little your servant will cross the Jordan with the king.”
[19:37] 156 tn Heb “your servant.”
[19:39] 157 tn Heb “to his place.”
[19:40] 158 tn The MT in this instance alone spells the name with final ן (nun, “Kimhan”) rather than as elsewhere with final ם (mem, “Kimham”). As in most other translations, the conventional spelling (with ם) has been used here to avoid confusion.
[19:40] 160 tc The translation follows the Qere and many medieval Hebrew
[19:42] 161 tn Heb “from the king.”
[19:43] 162 tn The translation understands the verb in a desiderative sense, indicating the desire but not necessarily the completed action of the party in question. It is possible, however, that the verb should be given the more common sense of accomplished action, in which case it means here “Why have you cursed us?”
[20:1] 163 tn Heb “a man of worthlessness.”
[20:1] 164 tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
[20:1] 165 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 166 tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.
[20:2] 167 tn Heb “went up from after.”
[20:2] 168 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[20:2] 169 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:3] 171 tn Heb “and he placed them in a guarded house.”
[20:3] 172 tn Heb “he did not come to them”; NAB “has no further relations with them”; NIV “did not lie with them”; TEV “did not have intercourse with them”; NLT “would no longer sleep with them.”
[20:4] 173 tn The present translation follows the Masoretic accentuation, with the major mark of disjunction (i.e., the atnach) placed at the word “days.” However, some scholars have suggested moving the atnach to “Judah” a couple of words earlier. This would yield the following sense: “Three days, and you be present here with them.” The difference in meaning is slight, and the MT is acceptable as it stands.
[20:6] 174 tn Heb “find.” The perfect verbal form is unexpected with the preceding word “otherwise.” We should probably read instead the imperfect. Although it is possible to understand the perfect here as indicating that the feared result is thought of as already having taken place (cf. BDB 814 s.v. פֶּן 2), it is more likely that the perfect is simply the result of scribal error. In this context the imperfect would be more consistent with the following verb וְהִצִּיל (vÿhitsil, “and he will get away”).
[20:8] 175 sn The significance of the statement it fell out here is unclear. If the dagger fell out of its sheath before Joab got to Amasa, how then did he kill him? Josephus, Ant. 7.11.7 (7.284), suggested that as Joab approached Amasa he deliberately caused the dagger to fall to the ground at an opportune moment as though by accident. When he bent over and picked it up, he then stabbed Amasa with it. Others have tried to make a case for thinking that two swords are referred to – the one that fell out and another that Joab kept concealed until the last moment. But nothing in the text clearly supports this view. Perhaps Josephus’ understanding is best, but it is by no means obvious in the text either.
[20:10] 176 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:10] 177 tn Heb “his”; the referent (Amasa) has been specified in the translation for clarity.
[20:10] 178 tn Heb “and he did not repeat concerning him, and he died.”
[20:11] 179 tn Heb “takes delight in.”
[20:12] 180 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:12] 181 tn Heb “he”; the referent (the man who spoke up in v. 11) has been specified in the translation for clarity.
[20:12] 182 tn Heb “Amasa.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[20:13] 183 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:14] 184 tn Heb “he”; the referent (Sheba) has been specified in the translation for clarity.
[20:14] 185 tc In keeping with the form of the name in v. 15, the translation deletes the “and” found in the MT.
[20:14] 186 tc The translation follows the Qere, many medieval Hebrew
[20:15] 187 tn Heb “they.” The following context makes it clear that this refers to Joab and his army.
[20:15] 188 tc The LXX has here ἐνοοῦσαν (enoousan, “were devising”), which apparently presupposes the Hebrew word מַחֲשָׁבִים (makhashavim) rather than the MT מַשְׁחִיתִם (mashkhitim, “were destroying”). With a number of other scholars Driver thinks that the Greek variant may preserve the original reading, but this seems to be an unnecessary conclusion (but see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 346).
[20:19] 189 tn Heb “a city and a mother.” The expression is a hendiadys, meaning that this city was an important one in Israel and had smaller cities dependent on it.
[20:20] 190 tn Heb “Far be it, far be it from me.” The expression is clearly emphatic, as may be seen in part by the repetition. P. K. McCarter, however, understands it to be coarser than the translation adopted here. He renders it as “I’ll be damned if…” (II Samuel [AB], 426, 429), which (while it is not a literal translation) may not be too far removed from the way a soldier might have expressed himself.
[20:21] 191 tn Heb “lifted his hand.”
[20:22] 193 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:22] 194 tn Heb “they”; the referent (Joab’s men) has been specified in the translation for clarity.
[20:22] 195 tn Heb “his tents.”
[20:24] 196 tn Heb “Adoram” (so KJV, NAB, NRSV, CEV), but see 1 Kgs 4:6; 5:14.
[20:24] 197 tn Heb “was over the forced labor.”
[20:26] 198 tn Heb “priest for David.” KJV (“a chief ruler about David”) and ASV (“chief minister unto David”) regarded this office as political.
[21:1] 199 tn Heb “sought the face of the
[21:1] 200 tn Heb “and the house of bloodshed.”
[21:2] 201 tn Heb “swore an oath to.”
[21:3] 202 tn After the preceding imperfect verbal form, the subordinated imperative indicates purpose/result. S. R. Driver comments, “…the imper. is used instead of the more normal voluntative, for the purpose of expressing with somewhat greater force the intention of the previous verb” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 350).
[21:4] 203 tc The translation follows the Qere and several medieval Hebrew
[21:4] 205 tn Heb “and he said”; the referent (David) has been specified in the translation for clarity.
[21:6] 206 tn The exact nature of this execution is not altogether clear. The verb יָקַע (yaqa’) basically means “to dislocate” or “alienate.” In Gen 32:26 it is used of the dislocation of Jacob’s thigh. Figuratively it can refer to the removal of an individual from a group (e.g., Jer 6:8; Ezek 23:17) or to a type of punishment the specific identity of which is uncertain (e.g., here and Num 25:4); cf. NAB “dismember them”; NIV “to be killed and exposed.”
[21:6] 207 tc The LXX reads “at Gibeon on the mountain of the
[21:8] 208 tc The MT reads “Michal” here, but two Hebrew manuscripts read “Merab,” along with some LXX manuscripts. Cf. 1 Sam 18:19.
[21:9] 209 tc The translation follows the Qere and several medieval Hebrew
[21:9] 211 tc The translation follows the Qere and many medieval Hebrew
[21:10] 212 tn Heb “until water was poured on them from the sky.”
[21:10] 214 tn Heb “the beasts of the field.”
[21:12] 215 tn Heb “David.” For stylistic reasons the name has been replaced by the pronoun (“he”) in the translation.
[21:12] 216 tn Heb “the bones of Saul and the bones of Jonathan his son.” See also v. 13.
[21:12] 219 tc Against the MT, this word is better read without the definite article. The MT reading is probably here the result of wrong word division, with the letter ה (he) belonging with the preceding word שָׁם (sham) as the he directive (i.e., שָׁמָּה, samah, “to there”).
[21:12] 220 tn Heb “had hung them.”
[21:12] 221 tn Heb “in the day.”
[21:12] 222 tn Heb “Philistines.”
[21:13] 223 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[21:14] 224 tc Many medieval Hebrew
[21:14] 225 tn Heb “was entreated.” The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 §51.c).
[21:15] 226 tn Heb “his servants.”
[21:16] 227 tn This name has the definite article and may be intended to refer to a group of people rather than a single individual with this name.
[21:16] 228 tn This is the only occurrence of this Hebrew word in the OT. Its precise meaning is therefore somewhat uncertain. As early as the LXX the word was understood to refer to a “spear,” and this seems to be the most likely possibility. Some scholars have proposed emending the text of 2 Sam 21:16 to כוֹבַעוֹ (khova’o; “his helmet”), but in spite of the fact that the word “helmet” appears in 1 Sam 17:5, there is not much evidence for reading that word here.
[21:16] 229 tn Either the word “shekels” should be supplied here, or the Hebrew word מִשְׁקַל (mishqal, “weight”) right before “bronze” is a corrupted form of the word for shekel. If the latter is the case the problem probably resulted from another occurrence of the word מִשְׁקַל just four words earlier in the verse.
[21:16] sn Three hundred bronze shekels would have weighed about 7.5 pounds (3.4 kg).
[21:16] 230 tn The Hebrew text reads simply “a new [thing],” prompting one to ask “A new what?” Several possibilities have been proposed to resolve the problem: perhaps a word has dropped out of the Hebrew text here; or perhaps the word “new” is the result of misreading a different, less common, word; or perhaps a word (e.g., “sword,” so KJV, NAB, NASB, NIV, CEV, NLT) is simply to be inferred. The translation generally follows the latter possibility, while at the same time being deliberately nonspecific (“weapon”).
[21:19] 231 tn Heb “Jaare-Oregim,” but the second word, which means “weavers,” is probably accidentally included. It appears at the end of the verse. The term is omitted in the parallel account in 1 Chr 20:5, which has simply “Jair.”
[21:19] 232 sn The Hebrew text as it stands reads, “Elhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite.” Who killed Goliath the Gittite? According to 1 Sam 17:4-58 it was David who killed Goliath, but according to the MT of 2 Sam 21:19 it was Elhanan who killed him. Many scholars believe that the two passages are hopelessly at variance with one another. Others have proposed various solutions to the difficulty, such as identifying David with Elhanan or positing the existence of two Goliaths. But in all likelihood the problem is the result of difficulties in the textual transmission of the Samuel passage; in fact, from a text-critical point of view the books of Samuel are the most poorly preserved of all the books of the Hebrew Bible. The parallel passage in 1 Chr 20:5 reads, “Elhanan son of Jair killed Lahmi the brother of Goliath.” Both versions are textually corrupt. The Chronicles text has misread “Bethlehemite” (בֵּית הַלַּחְמִי, bet hallakhmi) as the accusative sign followed by a proper name אֶת לַחְמִי (’et lakhmi). (See the note at 1 Chr 20:5.) The Samuel text misread the word for “brother” (אַח, ’akh) as the accusative sign (אֵת, ’et), thereby giving the impression that Elhanan, not David, killed Goliath. Thus in all probability the original text read, “Elhanan son of Jair the Bethlehemite killed the brother of Goliath.”
[21:20] 233 tn Heb “a man of stature.”
[21:22] 234 tn Heb “they fell.”
[21:22] 235 tn Heb “his servants.”
[22:1] 236 sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18.
[22:1] 238 tn Heb “in the day,” or “at the time.”
[22:1] 240 tn Heb “and from the hand of Saul.”
[22:2] 241 tn Traditionally “is my rock”; CEV “mighty rock”; TEV “is my protector.” This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[22:2] 242 tn Traditionally “my fortress”; TEV “my strong fortress”; NCV “my protection.”
[22:2] sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
[22:3] 243 tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading אֱלֹהִי (’elohi, “my God”) rather than MT’s אֱלֹהֵי (’elohe, “the God of”). See Ps 18:2.
[22:3] 245 tn Heb “the horn of my salvation,” or “my saving horn.”
[22:3] sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. 2 Sam 22:3 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
[22:3] 246 tn The parallel version of the song in Ps 18 does not include this last line.
[22:4] 247 tn In this song of thanksgiving, where David recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense (cf. CEV “I prayed”), not an imperfect (as in many English versions).
[22:4] 248 tn Heb “worthy of praise, I cried out [to] the
[22:5] 249 tn The noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
[22:5] 250 tn The noun בְלִיַּעַל (bÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness” (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
[22:5] 251 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (note “engulfed” in the preceding line) favors the meaning “overwhelm” here.
[22:6] 252 tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.
[22:6] 253 tn Heb “surrounded me.”
[22:6] 254 tn Heb “confronted me.”
[22:7] 255 tn In this poetic narrative the two prefixed verbal forms in v. 7a are best understood as preterites indicating past tense, not imperfects. Note the use of the vav consecutive with the prefixed verbal form that follows in v. 7b.
[22:7] 256 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.
[22:7] 257 tn Heb “and my cry for help [entered] his ears.”
[22:8] 258 tn The earth heaved and shook. The imagery pictures an earthquake, in which the earth’s surface rises and falls. The earthquake motif is common in Old Testament theophanies of God as warrior and in ancient Near eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
[22:8] 259 tn Ps 18:7 reads “the roots of the mountains.”
[22:8] 260 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav consecutive in the verse.
[22:9] 261 tn Heb “within” or “[from] within.” For a discussion of the use of the preposition בְּ (bet) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
[22:9] 262 tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here (most English versions, “nostrils”). See also v. 16, “the powerful breath of your nose.”
[22:9] 263 tn Heb “fire from his mouth devoured.” In this poetic narrative the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.
[22:9] sn For other examples of fire as a weapon in Old Testament theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
[22:9] 264 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (see Job 41:21), which he then hurls as weapons (see Ps 120:4).
[22:10] 265 tn The verb נָטָה (natah) can carry the sense “[to cause to] bend; [to cause to] bow down” (see HALOT 693 s.v. נָטָה). For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden (cf. KJV, NASB, NRSV “He bowed the heavens”; NAB “He inclined the heavens”). Here the
[22:11] 266 tn Or “rode upon.”
[22:11] 267 tn Heb “a cherub” (so KJV, NAB, NRSV); NIV “the cherubim” (plural); TEV “his winged creature”; CEV “flying creatures.”
[22:11] sn A winged angel. Cherubs, as depicted in the Old Testament, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the
[22:11] 268 tc The translation follows very many medieval Hebrew
[22:11] 269 sn The wings of the wind. Verse 10 may depict the
[22:12] 270 tc Heb “he made darkness around him coverings.” The parallel text in Ps 18:11 reads “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 omits “his hiding place” and pluralizes “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering” ) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the letter ס (samek): סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvyvotav sukkato).
[22:12] 271 tc Heb “a sieve of water, clouds of clouds.” The form חַשְׁרַת (khashrat) is a construct of חַשְׁרָה (khashrah, “sieve”), which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חשׁר (“to sift”) is attested in postbiblical Hebrew and Aramaic (see HALOT 363 s.v. *חשׁר). The phrase חַשְׁרַת־מַיִם (khashrat-mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground. (See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry, 146, note 33.)
[22:13] 272 tc The parallel text in Ps 18:12 reads “from the brightness in front of him his clouds came, hail and coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מִנֹּגַהּ נֶגְדּוֹ עָבְרוּ בָּרָד וְגַחֲלֵי אֵשׁ (minnogah negdo ’avru barad vÿgakhale ’esh, “from the brightness in front of him came hail and coals of fire”) which is the basis for the present translation. The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבְרוּ (’avÿru; Ps 18:12) and בָּעֲרוּ (ba’aru, 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avav, “his clouds”; Ps 18:12) may be virtually dittographic (note the following עָבְרוּ), or it could have accidentally dropped from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ [ba’aru], which might have originally read עָבְרוּ). The term בָּרָד (barad, “hail”; Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
[22:14] 273 tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.
[22:14] 274 tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[22:14] 275 tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the preterite form in the preceding line. The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.
[22:14] sn Thunder is a common motif in Old Testament theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
[22:15] 277 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to David’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
[22:15] 278 sn Lightning is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 187, 190-92.
[22:16] 280 tn Or “foundations.”
[22:16] 281 tn The noun is derived from the verb גָעַר (nag’ar) which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[22:16] 282 tn Heb “blast of the breath” (literally, “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[22:17] 283 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
[22:17] 284 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 5 and Ps 144:7).
[22:18] 285 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
[22:19] 286 tn The same verb is translated “trapped” in v. 6. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect. Cf. NAB, NCV, TEV, NLT “attacked.”
[22:19] 287 tn Heb “became my support.”
[22:20] 288 tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).
[22:21] 289 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[22:21] 290 tn Heb “according to my righteousness.” As vv. 22-25 make clear, David refers here to his unwavering obedience to God’s commands. He explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.
[22:21] 291 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 25) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
[22:21] 292 tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.
[22:22] 293 tn Heb “for I have kept the ways of the
[22:22] 294 tn Heb “I have not acted wickedly from my God.” The statement is elliptical, the idea being, “I have not acted wickedly and, in so doing, departed from my God.”
[22:23] 295 tn Heb “for all his regulations are before me.” The term מִשְׁפָּטָו (mishpatav, “his regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf Deut 17:18-20). See also Pss 19:9 (cf vv. 7-8); 89:30; 147:20 (cf v. 19), as well as the numerous uses of the term in Ps 119.
[22:23] 296 tn Heb “and his rules, I do not turn aside from it.” Ps 18:22 reads, “and his rules I do not turn aside from me.” The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God’s commands. The
[22:24] 297 tn Heb “from my sin,” that is, from making it my own in any way. Leading a “blameless” life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the
[22:25] 298 tn Heb “according to my righteousness.” See v. 21.
[22:25] 299 tn Heb “according to my purity before his eyes.”
[22:26] 300 tn The imperfect verbal forms in vv. 26-30 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
[22:26] 301 tn Or “to a faithful follower.” A חָסִיד (khasid, “faithful follower”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[22:26] 303 tc Heb “a warrior of innocence.” The parallel text in Ps 18:25 reads, probably correctly, גֶּבֶר (gever, “man”) instead of גִּבּוֹר (gibor, “warrior”).
[22:27] 304 tn Or “blameless.”
[22:27] 305 tc The translation follows two medieval Hebrew
[22:27] 306 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20) and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 26-27 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
[22:28] 307 tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).
[22:28] 308 tc Heb “but your eyes are upon the proud, you bring low.” Ps 18:27 reads “but proud eyes you bring low.”
[22:29] 309 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:29] 310 tc Many medieval Hebrew
[22:29] 311 tc The Lucianic Greek recension and Vulgate understand this verb to be second person rather than third person as in the MT. But this is probably the result of reading the preceding word “
[22:29] 312 tn Heb “my darkness.”
[22:30] 313 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:30] 315 tn Heb “I will run.” The imperfect verbal forms in v. 30 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [literally, “cause to run”] an army.”
[22:30] 316 tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II גְדוּד). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
[22:30] 317 tn Heb “by my God.”
[22:30] 318 tn David uses hyperbole to emphasize his God-given military superiority.
[22:31] 319 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (see BDB 42 s.v. II אֵל 6; Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
[22:31] 320 tn Heb “the word of the
[22:32] 321 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:32] 322 tn Heb “rocky cliff,” which is a metaphor of protection.
[22:32] 323 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[22:33] 324 tn Heb “the God.” See the note at v. 31.
[22:33] 325 tc 4QSama has מְאַזְּרֵנִי (mÿ’azzÿreni, “the one girding me with strength”) rather than the MT מָעוּזִּי (ma’uzzi, “my refuge”). See as well Ps 18:32.
[22:33] 326 tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.
[22:33] 327 tn Heb “and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; “my” (Qere)] way.” The translation follows Ps 18:32 in reading “he made my path smooth.” The term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
[22:34] 328 tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew
[22:34] 329 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
[22:35] 331 tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.
[22:35] 332 tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
[22:36] 333 tn Another option is to translate the prefixed verb with vav consecutive with a past tense, “you gave me.” Several prefixed verbal forms with vav consecutive also appear in vv. 38-44. The present translation understands this section as a description of what generally happened when the author charged into battle, but another option is to understand the section as narrative and translate accordingly.
[22:36] 334 tc Ps 18:35 contains an additional line following this one, which reads “your right hand supports me.” It may be omitted here due to homoioarcton. See the note at Ps 18:35.
[22:36] tn Heb “and you give me the shield of your deliverance”; KJV, ASV “the shield of thy (your NRSV, NLT) salvation”; NIV “your shield of victory.” Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
[22:36] 335 tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.
[22:37] 336 tn Heb “step.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives him the capacity to run quickly.
[22:37] 337 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”
[22:40] 338 tn Heb “you clothed me with strength for battle.”
[22:40] 339 tn Heb “you make those who rise against me kneel beneath me.”
[22:41] 340 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck” ].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” See Exod 23:27 and HALOT 888 s.v. II ערף.
[22:42] 341 tc The translation follows one medieval Hebrew
[22:42] 342 tn Heb “but there is no deliverer.”
[22:42] 343 tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the
[22:43] 344 tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.
[22:44] 345 tn Heb “from the strivings of my people.” In this context רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עַם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. עַם 2.d). The suffix “my” suggests David is referring to attacks by his own countrymen, the “people” being Israel. However, the parallel text in Ps 18:43 omits the suffix.
[22:44] 346 tn Heb “a people whom I did not know serve me.” In this context the verb “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45-46). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
[22:45] 347 tn For the meaning “to be weak; to be powerless” for the verb כָּחַשׁ (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15).
[22:45] 348 tn Heb “at a report of an ear they submit to me.” The report of David’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
[22:46] 349 tn Heb “wither, wear out.”
[22:46] 350 tc The translation assumes a reading וְיַחְרְגוּ (vÿyakhrÿgu, “and they quaked”) rather than the MT וְיַחְגְּרוּ (vÿyakhgÿru, “and they girded themselves”). See the note at Ps 18:45.
[22:46] 352 tn Heb “prisons.” Their besieged cities are compared to prisons.
[22:47] 353 tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) as used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the
[22:47] 354 tn Heb “my rocky cliff,” which is a metaphor for protection.
[22:47] 355 tn Or “blessed [i.e., praised] be.”
[22:47] 356 tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.”
[22:47] 357 tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
[22:48] 358 tn Heb “The God is the one who grants vengeance to me.” The plural form of the noun “vengeance” indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
[22:48] 359 tn Heb “and [is the one who] brings down nations beneath me.”
[22:49] 360 tn Heb “and [the one who] brings me out from my enemies.”
[22:49] 361 tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the
[22:49] 362 tn Heb “from those who rise against me.”
[22:50] 363 sn This probably alludes to the fact that David will praise the
[22:50] 364 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
[22:51] 365 tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew
[22:51] 366 tn Heb “[the one who] does loyalty to his anointed one.”
[23:1] 367 tn Heb “the anointed one of the God of Jacob.”
[23:3] 369 tn Heb “rock,” used as a metaphor of divine protection.
[23:5] 370 tn Heb “For not thus [is] my house with God?”
[23:5] 371 tn Heb “for all my deliverance and every desire, surely does he not make [it] grow?”
[23:7] 372 tn Heb “and with fire they are completely burned up in [the place where they] remain.” The infinitive absolute is used before the finite verb to emphasize that they are completely consumed by the fire.
[23:8] 373 tn The Hebrew word is sometimes rendered as “the three,” but BDB is probably correct in taking it to refer to military officers (BDB 1026 s.v. שְׁלִישִׁי). In that case the etymological connection of this word to the Hebrew numerical adjective for “three” can be explained as originating with a designation for the third warrior in a chariot.
[23:8] 374 tc The translation follows some LXX
[23:9] 375 tn Heb “after him.”
[23:9] 376 tc This follows the Qere and many medieval Hebrew
[23:10] 379 tn Heb “his hand.”
[23:11] 380 tn Heb “after him.”
[23:11] 381 tn The Hebrew text is difficult here. The MT reads לַחַיָּה (lachayyah), which implies a rare use of the word חַיָּה (chayyah). The word normally refers to an animal, but if the MT is accepted it would here have the sense of a troop or community of people. BDB 312 s.v. II. חַיָּה, for example, understands the similar reference in v. 13 to be to “a group of allied families, making a raid together.” But this works better in v. 13 than it does in v. 11, where the context seems to suggest a particular staging location for a military operation. (See 1 Chr 11:15.) It therefore seems best to understand the word in v. 11 as a place name with ה (he) directive. In that case the Masoretes mistook the word for the common term for an animal and then tried to make sense of it in this context.
[23:12] 382 tn Heb “delivered.”
[23:13] 383 tn The meaning of Hebrew אֶל־קָצִיר (’el qatsir) seems here to be “at the time of harvest,” although this is an unusual use of the phrase. As S. R. Driver points out, this preposition does not normally have the temporal sense of “in” or “during” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 366).
[23:13] 384 tc The translation follows the Qere and many medieval Hebrew
[23:13] 385 tn Heb “went down…and approached.”
[23:14] 386 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[23:17] 387 tn Heb “Far be it to me, O
[23:17] 388 tn Heb “[Is it not] the blood of the men who were going with their lives?”
[23:17] 389 tn Heb “These things the three warriors did.”
[23:18] 390 tc The translation follows the Qere, many medieval Hebrew
[23:18] 391 tn Heb “and he was wielding his spear against three hundred, [who were] slain, and to him there was a name among the three.”
[23:19] 392 tn Or “more than.”
[23:20] 393 tc The translation follows the Qere and many medieval Hebrew
[23:20] 394 tc Heb “the two of Ariel, Moab.” The precise meaning of אריאל is uncertain; some read “warrior.” The present translation assumes that the word is a proper name and that בני, “sons of,” has accidentally dropped from the text by homoioarcton (note the preceding שׁני).
[23:21] 395 tc The translation follows the Qere and many medieval Hebrew
[23:21] 396 tn Heb “and he went down to.”
[23:23] 397 tn Or “more than.”
[23:24] 398 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[23:29] 399 tc The translation follows many medieval Hebrew
[23:33] 400 tn The Hebrew text does not have “the son of.”
[23:35] 401 tc The translation follows the Qere and many medieval Hebrew
[23:37] 402 tc The translation follows the Qere and many medieval Hebrew
[2:8] 403 tn Heb “Look, with you is Shimei….”
[2:8] 404 tn Heb “and he cursed me with a horrible curse on the day I went to Mahanaim.”
[2:8] 405 tn Or “swore an oath to.”
[2:9] 407 tc The Lucianic recension of the Old Greek and the Vulgate have here “you” rather than “now.” The two words are homonyms in Hebrew.
[2:9] 408 tn Heb “what you should do to him.”
[2:9] 409 tn Heb “bring his grey hair down in blood [to] Sheol.”
[2:36] 410 tn Heb “sent and summoned.”
[2:36] 411 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:36] 412 tn Heb “and you may not go out from there here or there.”
[2:37] 413 tn Heb “your blood will be upon your head.”
[2:38] 414 tn Heb “Good is the word, as my master the king has spoken.”
[2:38] 415 tn Heb “so your servant will do.”
[2:38] 416 tn Heb “many days.”
[2:42] 417 tn Heb “sent and summoned.”
[2:42] 418 tn Heb “Is it not [true]…?” In the Hebrew text the statement is interrogative; the rhetorical question expects the answer, “Of course it is.”
[2:42] 419 tn Heb “here or there.”
[2:42] 420 tn Heb “good is the word; I have heard.”
[2:43] 421 tn Heb “Why have you not kept the oath [to] the
[2:44] 422 tn Heb “You know all the evil, for your heart knows, which you did to David my father.”
[2:44] 423 tn Heb “The
[2:46] 426 tn “The king commanded Benaiah son of Jehoiada and he went out and struck him down and he died.”
[2:46] 427 tn “And the kingdom was established in the hand of Solomon.”
