2 Samuel 3:21

3:21 Abner said to David, “Let me leave so that I may go and gather all Israel to my lord the king so that they may make an agreement ¹  with you. Then you will rule over all that you desire.” So David sent Abner away, and he left in peace.

2 Samuel 3:27

3:27 When Abner returned to Hebron, Joab took him aside at the gate as if to speak privately with him. Joab then stabbed him ²  in the abdomen and killed him, avenging the shed blood of his brother Asahel. ³ 

2 Samuel 5:1-3

David Is Anointed King Over Israel

5:1 All the tribes of Israel came to David at Hebron saying, “Look, we are your very flesh and blood! ⁴  5:2 In the past, when Saul was our king, you were the real leader in Israel. ⁵  The Lord said to you, ‘You will shepherd my people Israel; you will rule over Israel.’”

5:3 When all the leaders ⁶  of Israel came to the king at Hebron, King David made an agreement with them ⁷  in Hebron before the Lord. They designated ⁸  David as king over Israel.

2 Samuel 19:14

19:14 He ⁹  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.”

2 Samuel 19:41--20:2

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? ¹⁰  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 ¹¹  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.

Sheba’s Rebellion

20:1 Now a wicked man ¹²  named Sheba son of Bicri, a Benjaminite, ¹³  happened to be there. He blew the trumpet ¹⁴  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ¹⁵  O Israel!”

20:2 So all the men of Israel deserted ¹⁶  David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River ¹⁷  to Jerusalem. ¹⁸ 

2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ¹⁹  named Sheba son of Bicri, a Benjaminite, ²⁰  happened to be there. He blew the trumpet ²¹  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ²²  O Israel!”

2 Samuel 11:1-3

David Commits Adultery with Bathsheba

11:1 In the spring of the year, at the time when kings ²³  normally conduct wars, ²⁴  David sent out Joab with his officers ²⁵  and the entire Israelite army. ²⁶  They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. ²⁷  11:2 One evening David got up from his bed and walked around on the roof of his palace. ²⁸  From the roof he saw a woman bathing. Now this woman was very attractive. ²⁹  11:3 So David sent someone to inquire about the woman. The messenger ³⁰  said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?”

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ³¹  to David. When he came to David, ³²  Nathan ³³  said, ³⁴  “There were two men in a certain city, one rich and the other poor.

Matius 21:8-10

21:8 A ³⁵  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, ³⁶  “Hosanna ³⁷  to the Son of David! Blessed is the one who comes in the name of the Lord! ³⁸  Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, ³⁹  saying, “Who is this?”

[3:21]  ¹ tn After the cohortatives, the prefixed verbal form with the prefixed conjunction indicates purpose or result.

[3:27]  ² tn Heb “and he struck him down there [in] the stomach.”

[3:27]  ³ tn Heb “and he [i.e., Abner] died on account of the blood of Asahel his [i.e., Joab’s] brother.”

[5:1]  ⁴ tn Heb “look we are your bone and your flesh.”

[5:2]  ⁵ tn Heb “you were the one leading out and the one leading in Israel.”

[5:3]  ⁶ tn Heb “elders.”

[5:3]  ⁷ tn Heb “and the king, David, cut for them a covenant.”

[5:3]  ⁸ tn Heb “anointed.”

[19:14]  ⁹ tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”

[19:42]  ¹⁰ tn Heb “from the king.”

[19:43]  ¹¹ 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]  ¹² tn Heb “a man of worthlessness.”

[20:1]  ¹³ 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]  ¹⁴ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ¹⁵ 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]  ¹⁶ tn Heb “went up from after.”

[20:2]  ¹⁷ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[20:2]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:1]  ¹⁹ tn Heb “a man of worthlessness.”

[20:1]  ²⁰ 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]  ²¹ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ²² 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.

[11:1]  ²³ tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאכִים, hammal’khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammela’kim).

[11:1]  ²⁴ tn Heb “go out.”

[11:1]  ²⁵ tn Heb “and his servants with him.”

[11:1]  ²⁶ tn Heb “all Israel.”

[11:1]  ²⁷ tn The disjunctive clause contrasts David’s inactivity with the army’s activity.

[11:1]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ²⁸ tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.

[11:2]  ²⁹ tn The disjunctive clause highlights this observation and builds the tension of the story.

[11:3]  ³⁰ tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.

[12:1]  ³¹ tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).

[12:1]  ³² tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ³³ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ³⁴ tn The Hebrew text repeats “to him.”

[21:8]  ³⁵ tn Here δέ (de) has not been translated.

[21:9]  ³⁶ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ³⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ³⁸ sn A quotation from Ps 118:25-26.

[21:10]  ³⁹ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.