2 Samuel 1:16

1:16 David said to him, “Your blood be on your own head! Your own mouth has testified against you, saying ‘I have put the Lord’s anointed to death.’”

2 Samuel 3:28-29

3:28 When David later heard about this, he said, “I and my kingdom are forever innocent before the Lord of the shed blood of Abner son of Ner! 3:29 May his blood whirl over ¹  the head of Joab and the entire house of his father! ²  May the males of Joab’s house ³  never cease to have ⁴  someone with a running sore or a skin disease or one who works at the spindle ⁵  or one who falls by the sword or one who lacks food!”

2 Samuel 4:8-12

4:8 They brought the head of Ish-bosheth to David in Hebron, saying to the king, “Look! The head of Ish-bosheth son of Saul, your enemy who sought your life! The Lord has granted vengeance to my lord the king this day against ⁶  Saul and his descendants!”

4:9 David replied to Recab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the Lord lives, who has delivered my life from all adversity, 4:10 when someone told me that Saul was dead – even though he thought he was bringing good news ⁷  – I seized him and killed him in Ziklag. That was the good news I gave to him! 4:11 Surely when wicked men have killed an innocent man as he slept ⁸  in his own house, should I not now require his blood from your hands and remove ⁹  you from the earth?”

4:12 So David issued orders to the soldiers and they put them to death. Then they cut off their hands and feet and hung them ¹⁰  near the pool in Hebron. But they took the head of Ish-bosheth ¹¹  and buried it in the tomb of Abner ¹²  in Hebron. ¹³ 

Mazmur 3:2

3:2 Many say about me,

“God will not deliver him.” ¹⁴  (Selah) ¹⁵ 

Mazmur 4:2

4:2 You men, ¹⁶  how long will you try to turn my honor into shame? ¹⁷ 

How long ¹⁸  will you love what is worthless ¹⁹ 

and search for what is deceptive? ²⁰  (Selah)

[3:29]  ¹ tn Heb “and may they whirl over.” In the Hebrew text the subject of the plural verb is unexpressed. The most likely subject is Abner’s “shed blood” (v. 28), which is a masculine plural form in Hebrew. The verb חוּל (khul, “whirl”) is used with the preposition עַל (’al) only here and in Jer 23:19; 30:23.

[3:29]  ² tc 4QSam^a has “of Joab” rather than “of his father” read by the MT.

[3:29]  ³ tn Heb “the house of Joab.” However, it is necessary to specify that David’s curse is aimed at Joab’s male descendants; otherwise it would not be clear that “one who works at the spindle” refers to a man doing woman’s work rather than a woman.

[3:29]  ⁴ tn Heb “and may there not be cut off from the house of Joab.”

[3:29]  ⁵ tn The expression used here is difficult. The translation “one who works at the spindle” follows a suggestion of S. R. Driver that the expression pejoratively describes an effeminate man who, rather than being a mighty warrior, is occupied with tasks that are normally fulfilled by women (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 250-51; cf. NAB “one unmanly”; TEV “fit only to do a woman’s work”; CEV “cowards”). But P. K. McCarter, following an alleged Phoenician usage of the noun to refer to “crutches,” adopts a different view. He translates the phrase “clings to a crutch,” seeing here a further description of physical lameness (II Samuel [AB], 118). Such an idea fits the present context well and is followed by NIV, NCV, and NLT, although the evidence for this meaning is questionable. According to DNWSI 2:915-16, the noun consistently refers to a spindle in Phoenician, as it does in Ugaritic (see UT 468).

[4:8]  ⁶ tn Heb “from.”

[4:10]  ⁷ tn Heb “and he was like a bearer of good news in his eyes.”

[4:11]  ⁸ tn Heb “on his bed.”

[4:11]  ⁹ tn See HALOT 146 s.v. II בער. Some derive the verb from a homonym meaning “to burn; to consume.”

[4:12]  ¹⁰ tn The antecedent of the pronoun “them” (which is not present in the Hebrew text, but implied) is not entirely clear. Presumably it is the corpses that were hung and not merely the detached hands and feet; cf. NIV “hung the (their NRSV, NLT) bodies”; the alternative is represented by TEV “cut off their hands and feet, which they hung up.”

[4:12]  ¹¹ tc 4QSam^a mistakenly reads “Mephibosheth” here.

[4:12]  ¹² tc The LXX adds “the son of Ner” by conformity with common phraseology elsewhere.

[4:12]  ¹³ tc Some mss of the LXX lack the phrase “in Hebron.”

[3:2]  ¹⁴ tn Heb “there is no deliverance for him in God.”

[3:2]  ¹⁵ sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.

[4:2]  ¹⁶ tn Heb “sons of man.”

[4:2]  ¹⁷ tn Heb “how long my honor to shame?”

[4:2]  ¹⁸ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ¹⁹ tn Heb “emptiness.”

[4:2]  ²⁰ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.