2 Samuel 2:1--8:18
Konteks2:1 Afterward David inquired of the Lord, “Should I go up to one of the cities of Judah?” The Lord told him, “Go up.” David asked, “Where should I go?” The Lord replied, 1 “To Hebron.” 2:2 So David went up, along with his two wives, Ahinoam the Jezreelite and Abigail, formerly the wife of Nabal the Carmelite. 2:3 David also brought along the men who were with him, each with his family. They settled in the cities 2 of Hebron. 2:4 The men of Judah came and there they anointed David as king over the people 3 of Judah.
David was told, 4 “The people 5 of Jabesh Gilead are the ones who buried Saul.” 2:5 So David sent messengers to the people of Jabesh Gilead and told them, “May you be blessed by the Lord because you have shown this kindness 6 to your lord Saul by burying him. 2:6 Now may the Lord show you true kindness! 7 I also will reward you, 8 because you have done this deed. 2:7 Now be courageous 9 and prove to be valiant warriors, for your lord Saul is dead. The people of Judah have anointed me as king over them.”
2:8 Now Abner son of Ner, the general in command of Saul’s army, had taken Saul’s son Ish-bosheth 10 and had brought him to Mahanaim. 2:9 He appointed him king over Gilead, the Geshurites, 11 Jezreel, Ephraim, Benjamin, and all Israel. 2:10 Ish-bosheth son of Saul was forty years old when he began to rule over Israel. He ruled two years. However, the people 12 of Judah followed David. 2:11 David was king in Hebron over the people of Judah for seven and a half years. 13
2:12 Then Abner son of Ner and the servants of Ish-bosheth son of Saul went out from Mahanaim to Gibeon. 2:13 Joab son of Zeruiah and the servants of David also went out and confronted them at the pool of Gibeon. One group stationed themselves on one side of the pool, and the other group on the other side of the pool. 2:14 Abner said to Joab, “Let the soldiers get up and fight 14 before us.” Joab said, “So be it!” 15
2:15 So they got up and crossed over by number: twelve belonging to Benjamin and to Ish-bosheth son of Saul, and twelve from the servants of David. 2:16 As they grappled with one another, each one stabbed his opponent with his sword and they fell dead together. 16 So that place is called the Field of Flints; 17 it is in Gibeon.
2:17 Now the battle was very severe that day; Abner and the men of Israel were overcome by David’s soldiers. 18 2:18 The three sons of Zeruiah were there – Joab, Abishai, and Asahel. (Now Asahel was as quick on his feet as one of the gazelles in the field.) 2:19 Asahel chased Abner, without turning to the right or to the left as he followed Abner.
2:20 Then Abner turned and asked, “Is that you, Asahel?” He replied, “Yes it is!” 2:21 Abner said to him, “Turn aside to your right or to your left. Capture one of the soldiers 19 and take his equipment for yourself!” But Asahel was not willing to turn aside from following him. 2:22 So Abner spoke again to Asahel, “Turn aside from following me! I do not want to strike you to the ground. 20 How then could I show 21 my face in the presence of Joab your brother?” 2:23 But Asahel 22 refused to turn aside. So Abner struck him in the abdomen with the back end of his 23 spear. The spear came out his back; Asahel 24 collapsed on the spot and died there right before Abner. 25 Everyone who now comes to the place where Asahel fell dead pauses in respect. 26
2:24 So Joab and Abishai chased Abner. At sunset they came to the hill of Ammah near Giah on the way to the wilderness of Gibeon. 2:25 The Benjaminites formed their ranks 27 behind Abner and were like a single army, standing at the top of a certain hill.
2:26 Then Abner called out to Joab, “Must the sword devour forever? Don’t you realize that this will turn bitter in the end? When will you tell the people to turn aside from pursuing their brothers?” 2:27 Joab replied, “As surely as God lives, if you had not said this, it would have been morning before the people would have abandoned pursuit 28 of their brothers!” 2:28 Then Joab blew the ram’s horn and all the people stopped in their tracks. 29 They stopped chasing Israel and ceased fighting. 30 2:29 Abner and his men went through the Arabah all that night. They crossed the Jordan River 31 and went through the whole region of Bitron 32 and came to Mahanaim.
2:30 Now Joab returned from chasing Abner and assembled all the people. Nineteen of David’s soldiers were missing, in addition to Asahel. 2:31 But David’s soldiers had slaughtered the Benjaminites and Abner’s men – in all, 360 men had died! 2:32 They took Asahel’s body and buried him in his father’s tomb at Bethlehem. 33 Joab and his men then traveled all that night and reached Hebron by dawn. 3:1 However, the war was prolonged between the house of Saul and the house of David. David was becoming steadily stronger, while the house of Saul was becoming increasingly weaker.
3:2 Now sons were born to David in Hebron. His firstborn was Amnon, born to Ahinoam the Jezreelite. 3:3 His second son 34 was Kileab, born to Abigail the widow 35 of Nabal the Carmelite. His third son was Absalom, the son of Maacah daughter of King Talmai of Geshur. 3:4 His fourth son was Adonijah, the son of Haggith. His fifth son was Shephatiah, the son of Abitail. 3:5 His sixth son was Ithream, born to David’s wife Eglah. These sons 36 were all born to David in Hebron.
3:6 As the war continued between the house of Saul and the house of David, Abner was becoming more influential 37 in the house of Saul. 3:7 Now Saul had a concubine named Rizpah daughter of Aiah. Ish-bosheth 38 said to Abner, “Why did you have sexual relations with 39 my father’s concubine?” 40
3:8 These words of Ish-bosheth really angered Abner and he said, “Am I the head of a dog that belongs to Judah? This very day I am demonstrating 41 loyalty to the house of Saul your father and to his relatives 42 and his friends! I have not betrayed you into the hand of David. Yet you have accused me of sinning with this woman today! 43 3:9 God will severely judge Abner 44 if I do not do for David exactly what the Lord has promised him, 45 3:10 namely, to transfer the kingdom from the house of Saul and to establish the throne of David over Israel and over Judah all the way from Dan to Beer Sheba!” 3:11 Ish-bosheth 46 was unable to answer Abner with even a single word because he was afraid of him.
3:12 Then Abner sent messengers 47 to David saying, “To whom does the land belong? Make an agreement 48 with me, and I will do whatever I can 49 to cause all Israel to turn to you.” 3:13 So David said, “Good! I will make an agreement with you. I ask only one thing from you. You will not see my face unless you bring Saul’s daughter Michal when you come to visit me.” 50
3:14 David sent messengers to Ish-bosheth son of Saul with this demand: 51 “Give me my wife Michal whom I acquired 52 for a hundred Philistine foreskins.” 3:15 So Ish-bosheth took her 53 from her husband Paltiel 54 son of Laish. 3:16 Her husband went along behind her, weeping all the way to Bahurim. Finally Abner said to him, “Go back!” 55 So he returned home.
3:17 Abner advised 56 the elders of Israel, “Previously you were wanting David to be your king. 57 3:18 Act now! For the Lord has said to David, ‘By the hand of my servant David I will save 58 my people Israel from 59 the Philistines and from all their enemies.’”
3:19 Then Abner spoke privately 60 with the Benjaminites. Abner also went to Hebron to inform David privately 61 of all that Israel and the entire house of Benjamin had agreed to. 62 3:20 When Abner, accompanied by twenty men, came to David in Hebron, David prepared a banquet for Abner and the men who were with him. 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 63 with you. Then you will rule over all that you desire.” So David sent Abner away, and he left in peace.
3:22 Now David’s soldiers 64 and Joab were coming back from a raid, bringing a great deal of plunder with them. Abner was no longer with David in Hebron, for David 65 had sent him away and he had left in peace. 3:23 When Joab and all the army that was with him arrived, Joab was told: “Abner the son of Ner came to the king; he sent him away, and he left in peace!”
3:24 So Joab went to the king and said, “What have you done? Abner 66 has come to you! Why would you send him away? Now he’s gone on his way! 67 3:25 You know Abner the son of Ner! Surely he came here to spy on you and to determine when you leave and when you return 68 and to discover everything that you are doing!”
3:26 Then Joab left David and sent messengers after Abner. They brought him back from the well of Sirah. (But David was not aware of it.) 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 69 in the abdomen and killed him, avenging the shed blood of his brother Asahel. 70
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 71 the head of Joab and the entire house of his father! 72 May the males of Joab’s house 73 never cease to have 74 someone with a running sore or a skin disease or one who works at the spindle 75 or one who falls by the sword or one who lacks food!”
3:30 So Joab and his brother Abishai killed Abner, because he had killed their brother Asahel in Gibeon during the battle.
3:31 David instructed Joab and all the people who were with him, “Tear your clothes! Put on sackcloth! Lament before Abner!” Now King David followed 76 behind the funeral bier. 3:32 So they buried Abner in Hebron. The king cried loudly 77 over Abner’s grave and all the people wept too. 3:33 The king chanted the following lament for Abner:
“Should Abner have died like a fool?
3:34 Your hands 78 were not bound,
and your feet were not put into irons.
You fell the way one falls before criminals.”
All the people 79 wept over him again. 3:35 Then all the people came and encouraged David to eat food while it was still day. But David took an oath saying, “God will punish me severely 80 if I taste bread or anything whatsoever before the sun sets!”
3:36 All the people noticed this and it pleased them. 81 In fact, everything the king did pleased all the people. 3:37 All the people and all Israel realized on that day that the killing of Abner son of Ner was not done at the king’s instigation. 82
3:38 Then the king said to his servants, “Do you not realize that a great leader 83 has fallen this day in Israel? 3:39 Today I am weak, even though I am anointed as king. These men, the sons of Zeruiah, are too much for me to bear! 84 May the Lord punish appropriately the one who has done this evil thing!” 85
4:1 When Ish-bosheth 86 the son of Saul heard that Abner had died in Hebron, he was very disheartened, 87 and all Israel was afraid. 4:2 Now Saul’s son 88 had two men who were in charge of raiding units; one was named Baanah and the other Recab. They were sons of Rimmon the Beerothite, who was a Benjaminite. (Beeroth is regarded as belonging to Benjamin, 4:3 for the Beerothites fled to Gittaim and have remained there as resident foreigners until the present time.) 89
4:4 Now Saul’s son Jonathan had a son who was crippled in both feet. He was five years old when the news about Saul and Jonathan arrived from Jezreel. His nurse picked him up and fled, but in her haste to get away, he fell and was injured. 90 Mephibosheth was his name.
4:5 Now the sons of Rimmon the Beerothite – Recab and Baanah – went at the hottest part of the day to the home of Ish-bosheth, as he was enjoying his midday rest. 4:6 They 91 entered the house under the pretense of getting wheat and mortally wounded him 92 in the stomach. Then Recab and his brother Baanah escaped.
4:7 They had entered 93 the house while Ish-bosheth 94 was resting on his bed in his bedroom. They mortally wounded him 95 and then cut off his head. 96 Taking his head, 97 they traveled on the way of the Arabah all that night. 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 98 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 99 – 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 100 in his own house, should I not now require his blood from your hands and remove 101 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 102 near the pool in Hebron. But they took the head of Ish-bosheth 103 and buried it in the tomb of Abner 104 in Hebron. 105
5:1 All the tribes of Israel came to David at Hebron saying, “Look, we are your very flesh and blood! 106 5:2 In the past, when Saul was our king, you were the real leader in Israel. 107 The Lord said to you, ‘You will shepherd my people Israel; you will rule over Israel.’”
5:3 When all the leaders 108 of Israel came to the king at Hebron, King David made an agreement with them 109 in Hebron before the Lord. They designated 110 David as king over Israel. 5:4 David was thirty years old when he began to reign and he reigned for forty years. 5:5 In Hebron he reigned over Judah for seven years and six months, and in Jerusalem 111 he reigned for thirty-three years over all Israel and Judah.
5:6 Then the king and his men advanced to Jerusalem 112 against the Jebusites who lived in the land. The Jebusites 113 said to David, “You cannot invade this place! Even the blind and the lame will turn you back, saying, ‘David cannot invade this place!’”
5:7 But David captured the fortress of Zion (that is, the city of David). 5:8 David said on that day, “Whoever attacks the Jebusites must approach the ‘lame’ and the ‘blind’ who are David’s enemies 114 by going through the water tunnel.” 115 For this reason it is said, “The blind and the lame cannot enter the palace.” 116
5:9 So David lived in the fortress and called it the City of David. David built all around it, from the terrace inwards. 5:10 David’s power grew steadily, for the Lord God 117 who commands armies 118 was with him. 119
5:11 King Hiram of Tyre 120 sent messengers to David, along with cedar logs, carpenters, and stonemasons. They built a palace 121 for David. 5:12 David realized that the Lord had established him as king over Israel and that he had elevated his kingdom for the sake of his people Israel. 5:13 David married more concubines and wives from Jerusalem after he arrived from Hebron. Even more sons and daughters were born to David. 5:14 These are the names of children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 5:15 Ibhar, Elishua, Nepheg, Japhia, 5:16 Elishama, Eliada, and Eliphelet.
5:17 When the Philistines heard that David had been designated 122 king over Israel, they all 123 went up to search for David. When David heard about it, he went down to the fortress. 5:18 Now the Philistines had arrived and spread out in the valley of Rephaim. 5:19 So David asked the Lord, “Should I march up against the Philistines? Will you hand them over to me?” The Lord said to David, “March up, for I will indeed 124 hand the Philistines over to you.”
5:20 So David marched against Baal Perazim and defeated them there. Then he said, “The Lord has burst out against my enemies like water bursts out.” So he called the name of that place Baal Perazim. 125 5:21 The Philistines 126 abandoned their idols 127 there, and David and his men picked them up.
5:22 The Philistines again came up and spread out in the valley of Rephaim. 5:23 So David asked the Lord what he should do. 128 This time 129 the Lord 130 said to him, “Don’t march straight up. Instead, circle around behind them and come against them opposite the trees. 131 5:24 When you hear the sound of marching in the tops of the trees, act decisively. For at that moment the Lord is going before you to strike down the army 132 of the Philistines.” 5:25 David did just as the Lord commanded him, and he struck down the Philistines from Gibeon all the way to Gezer. 133
6:1 David again assembled 134 all the best 135 men in Israel, thirty thousand in number. 6:2 David and all the men who were with him traveled 136 to 137 Baalah 138 in Judah to bring up from there the ark of God which is called by the name 139 of the Lord of hosts, who sits enthroned between the cherubim that are on it. 6:3 They loaded the ark of God on a new cart and carried it from the house of Abinadab, which was on the hill. Uzzah and Ahio, the sons of Abinadab, were guiding the new cart. 6:4 They brought 140 it with the ark of God up from the house of Abinadab on the hill. Ahio was walking in front of the ark, 6:5 while David and all Israel 141 were energetically celebrating before the Lord, singing 142 and playing various stringed instruments, 143 tambourines, rattles, 144 and cymbals.
6:6 When they arrived at the threshing floor of Nacon, 145 Uzzah reached out and grabbed hold of 146 the ark of God, 147 because the oxen stumbled. 6:7 The Lord was so furious with Uzzah, 148 he 149 killed him on the spot 150 for his negligence. 151 He died right there beside the ark of God.
6:8 David was angry because the Lord attacked 152 Uzzah; so he called that place Perez Uzzah, 153 which remains its name to this very day. 6:9 David was afraid of the Lord that day and said, “How will the ark of the Lord ever come to me?” 6:10 So David was no longer willing to bring the ark of the Lord to be with him in the City of David. David left it in the house of Obed-Edom the Gittite. 6:11 The ark of the Lord remained in the house of Obed-Edom the Gittite for three months. The Lord blessed Obed-Edom and all his family. 154 6:12 David was told, 155 “The Lord has blessed the family of Obed-Edom and everything he owns because of the ark of God.” So David went and joyfully brought the ark of God from the house of Obed-Edom to the City of David. 6:13 Those who carried the ark of the Lord took six steps and then David 156 sacrificed an ox and a fatling calf. 6:14 Now David, wearing a linen ephod, was dancing with all his strength before the Lord. 157 6:15 David and all Israel 158 were bringing up the ark of the Lord, shouting and blowing trumpets. 159
6:16 As the ark of the Lord entered the City of David, Saul’s daughter Michal looked out the window. When she saw King David leaping and dancing before the Lord, she despised him. 160 6:17 They brought the ark of the Lord and put it in its place 161 in the middle of the tent that David had pitched for it. Then David offered burnt sacrifices and peace offerings before the Lord. 6:18 When David finished offering the burnt sacrifices and peace offerings, he pronounced a blessing over the people in the name of the Lord of hosts. 6:19 He then handed out to each member of the entire assembly of Israel, 162 both men and women, a portion of bread, a date cake, 163 and a raisin cake. Then all the people went home. 164 6:20 When David went home to pronounce a blessing on his own house, 165 Michal, Saul’s daughter, came out to meet him. 166 She said, “How the king of Israel has distinguished 167 himself this day! He has exposed himself today before his servants’ slave girls the way a vulgar fool 168 might do!”
6:21 David replied to Michal, “It was before the Lord! I was celebrating before the Lord, who chose me over your father and his entire family 169 and appointed me as leader over the Lord’s people Israel. 6:22 I am willing to shame and humiliate myself even more than this! 170 But with the slave girls whom you mentioned let me be distinguished!” 6:23 Now Michal, Saul’s daughter, had no children to the day of her death.
7:1 The king settled into his palace, 171 for the Lord gave him relief 172 from all his enemies on all sides. 173 7:2 The king said to Nathan the prophet, “Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.” 7:3 Nathan replied to the king, “You should go 174 and do whatever you have in mind, 175 for the Lord is with you.” 7:4 That night the Lord told Nathan, 176 7:5 “Go, tell my servant David: ‘This is what the Lord says: Do you really intend to build a house for me to live in? 7:6 I have not lived in a house from the time I brought the Israelites up from Egypt to the present day. Instead, I was traveling with them and living in a tent. 177 7:7 Wherever I moved among all the Israelites, I did not say 178 to any of the leaders 179 whom I appointed to care for 180 my people Israel, “Why have you not built me a house made from cedar?”’
7:8 “So now, say this to my servant David: ‘This is what the Lord of hosts says: I took you from the pasture and from your work as a shepherd 181 to make you leader of my people Israel. 7:9 I was with you wherever you went, and I defeated 182 all your enemies before you. Now I will make you as famous as the great men of the earth. 183 7:10 I will establish a place for my people Israel and settle 184 them there; they will live there and not be disturbed 185 any more. Violent men 186 will not oppress them again, as they did in the beginning 7:11 and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief 187 from all your enemies. The Lord declares 188 to you that he himself 189 will build a dynastic house 190 for you. 7:12 When the time comes for you to die, 191 I will raise up your descendant, one of your own sons, to succeed you, 192 and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. 193 7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 7:16 Your house and your kingdom will stand before me 194 permanently; your dynasty 195 will be permanent.’” 7:17 Nathan told David all these words that were revealed to him. 196
7:18 King David went in, sat before the Lord, and said, “Who am I, O Lord God, and what is my family, 197 that you should have brought me to this point? 7:19 And you didn’t stop there, O Lord God! You have also spoken about the future of your servant’s family. 198 Is this your usual way of dealing with men, 199 O Lord God? 7:20 What more can David say to you? You have given your servant special recognition, 200 O Lord God! 7:21 For the sake of your promise and according to your purpose 201 you have done this great thing in order to reveal it to your servant. 202 7:22 Therefore you are great, O Lord God, for there is none like you! There is no God besides you! What we have heard is true! 203 7:23 Who is like your people, Israel, a unique nation 204 on the earth? Their God 205 went 206 to claim 207 a nation for himself and to make a name for himself! You did great and awesome acts for your land, 208 before your people whom you delivered for yourself from the Egyptian empire and its gods. 209 7:24 You made Israel your very own people for all time. 210 You, O Lord, became their God. 7:25 So now, O Lord God, make this promise you have made about your servant and his family a permanent reality. 211 Do as you promised, 212 7:26 so you may gain lasting fame, 213 as people say, 214 ‘The Lord of hosts is God over Israel!’ The dynasty 215 of your servant David will be established before you, 7:27 for you, O Lord of hosts, the God of Israel, have told 216 your servant, ‘I will build you a dynastic house.’ 217 That is why your servant has had the courage 218 to pray this prayer to you. 7:28 Now, O sovereign Lord, you are the true God! 219 May your words prove to be true! 220 You have made this good promise to your servant! 221 7:29 Now be willing to bless your servant’s dynasty 222 so that it may stand permanently before you, for you, O sovereign Lord, have spoken. By your blessing may your servant’s dynasty be blessed on into the future!” 223
8:1 Later David defeated the Philistines and subdued them. David took Metheg Ammah 224 from the Philistines. 225 8:2 He defeated the Moabites. He made them lie on the ground and then used a rope to measure them off. He put two-thirds of them to death and spared the other third. 226 The Moabites became David’s subjects and brought tribute. 227 8:3 David defeated King Hadadezer son of Rehob of Zobah when he came to reestablish 228 his authority 229 over the Euphrates 230 River. 8:4 David seized from him 1,700 charioteers 231 and 20,000 infantrymen. David cut the hamstrings of all but a hundred of the chariot horses. 232 8:5 The Arameans of Damascus came to help King Hadadezer of Zobah, but David killed 22,000 of the Arameans. 8:6 David placed garrisons in the territory of the Arameans of Damascus; the Arameans became David’s subjects and brought tribute. The Lord protected 233 David wherever he campaigned. 234 8:7 David took the golden shields that belonged to Hadadezer’s servants and brought them to Jerusalem. 235 8:8 From Tebah 236 and Berothai, Hadadezer’s cities, King David took a great deal of bronze.
8:9 When King Toi 237 of Hamath heard that David had defeated the entire army of Hadadezer, 8:10 he 238 sent his son Joram 239 to King David to extend his best wishes 240 and to pronounce a blessing on him for his victory over Hadadezer, for Toi had been at war with Hadadezer. 241 He brought with him various items made of silver, gold, and bronze. 242 8:11 King David dedicated these things to the Lord, 243 along with the dedicated silver and gold that he had taken from 244 all the nations that he had subdued, 8:12 including 245 Aram, 246 Moab, the Ammonites, the Philistines, and Amelek. This also included some of the plunder taken from 247 King Hadadezer son of Rehob of Zobah.
8:13 David became famous 248 when he returned from defeating the Arameans 249 in the Valley of Salt, he defeated 250 18,000 in all. 8:14 He placed garrisons throughout Edom, 251 and all the Edomites became David’s subjects. The Lord protected David wherever he campaigned. 8:15 David reigned over all Israel; he guaranteed justice for all his people. 252
8:16 Joab son of Zeruiah was general in command of 253 the army; Jehoshaphat son of Ahilud was secretary; 8:17 Zadok son of Ahitub and Ahimelech son of Abiathar 254 were priests; Seraiah was scribe; 8:18 Benaiah son of Jehoida supervised 255 the Kerithites and Pelethites; and David’s sons were priests. 256
[2:1] 1 tn Heb “he said.” The referent (the
[2:3] 2 tc The expression “the cities of Hebron” is odd; we would expect the noun to be in the singular, if used at all. Although the Syriac Peshitta has the expected reading “in Hebron,” the MT is clearly the more difficult reading and should probably be retained here.
[2:4] 4 tn Heb “and they told David.” The subject appears to be indefinite, allowing one to translate the verb as passive with David as subject.
[2:6] 7 tn Or “loyalty and devotion.”
[2:6] 8 tn Heb “will do with you this good.”
[2:7] 9 tn Heb “let your hands be strong.”
[2:8] 10 sn The name Ish-bosheth means in Hebrew “man of shame.” It presupposes an earlier form such as Ish-baal (“man of the Lord”), with the word “baal” being used of Israel’s God. But because the Canaanite storm god was named “Baal,” that part of the name was later replaced with the word “shame.”
[2:9] 11 tc The MT here reads “the Ashurite,” but this is problematic if it is taken to mean “the Assyrian.” Ish-bosheth’s kingdom obviously was not of such proportions as to extend to Assyria. The Syriac Peshitta renders the word as “the Geshurite,” while the Targum has “of the house of Ashur.” We should probably emend the Hebrew text to read “the Geshurite.” The Geshurites lived in the northeastern part of the land of Palestine.
[2:11] 13 tn Heb “And the number of the days in which David was king in Hebron over the house of Judah was seven years and six months.”
[2:14] 14 tn Heb “play.” What is in view here is a gladiatorial contest in which representative groups of soldiers engage in mortal combat before the watching armies. Cf. NAB “perform for us”; NASB “hold (have NRSV) a contest before us”; NLT “put on an exhibition of hand-to-hand combat.”
[2:14] 15 tn Heb “let them arise.”
[2:16] 16 tn Heb “and they grabbed each one the head of his neighbor with his sword in the side of his neighbor and they fell together.”
[2:16] 17 tn The meaning of the name “Helkath Hazzurim” (so NIV; KJV, NASB, NRSV similar) is not clear. BHK relates the name to the Hebrew term for “side,” and this is reflected in NAB “the Field of the Sides”; the Greek OT revocalizes the Hebrew to mean something like “Field of Adversaries.” Cf. also TEV, NLT “Field of Swords”; CEV “Field of Daggers.”
[2:17] 18 tn Heb “servants.” So also elsewhere.
[2:21] 19 tn Heb “young men.” So also elsewhere.
[2:22] 20 tn Heb “Why should I strike you to the ground?”
[2:23] 22 tn Heb “he”; the referent (Asahel) has been specified in the translation for clarity.
[2:23] 23 tn Heb “the.” The article functions here as a possessive pronoun.
[2:23] 24 tn Heb “he”; the referent (Asahel) has been specified in the translation for clarity.
[2:23] 25 tn Heb “him”; the referent (Abner) has been specified in the translation for clarity.
[2:23] 26 tn Heb “and they stand.”
[2:25] 27 tn Heb “were gathered together.”
[2:27] 28 tn The Hebrew verb נַעֲלָה (na’alah) used here is the Niphal perfect 3rd person masculine singular of עָלָה (’alah, “to go up”). In the Niphal this verb “is used idiomatically, of getting away from so as to abandon…especially of an army raising a siege…” (see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 244).
[2:28] 30 tn Heb “they no longer chased after Israel and they no longer fought.”
[2:29] 31 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarity.
[2:29] 32 tn Heb “and they went, all the Bitron.” The meaning of the Hebrew word “Bitron,” which is used only here in the OT, is disputed. The translation above follows BDB 144 s.v. בִּתְרוֹן in taking the word to be a proper name of an area east of the Jordan. A different understanding was advocated by W. R. Arnold, who took the word to refer to the forenoon or morning; a number of modern scholars and translations have adopted this view (cf. NAB, NASB, NRSV, CEV, NLT). See W. R. Arnold, “The Meaning of בתרון,” AJSL 28 (1911-1912): 274-83. In this case one could translate “and they traveled all morning long.”
[2:32] 33 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[3:3] 34 tn The Hebrew text does not have the word “son.” So also in vv. 3-5.
[3:5] 36 tn The Hebrew text does not have “sons.”
[3:6] 37 tn Heb “was strengthening himself.” The statement may have a negative sense here, perhaps suggesting that Abner was overstepping the bounds of political propriety in a self-serving way.
[3:7] 38 tc The Hebrew of the MT reads simply “and he said,” with no expressed subject for the verb. It is not likely that the text originally had no expressed subject for this verb, since the antecedent is not immediately clear from the context. We should probably restore to the Hebrew text the name “Ish-bosheth.” See a few medieval Hebrew
[3:7] 39 tn Heb “come to”; KJV, NRSV “gone in to”; NAB “been intimate with”; NIV “sleep with.”
[3:7] 40 sn This accusation against Abner is a very serious one, since an act of sexual infringement on the king’s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well.
[3:8] 43 tn Heb “and you have laid upon me the guilt of the woman today.”
[3:9] 44 tn Heb “So will God do to Abner and so he will add to him.”
[3:9] 45 tc Heb “has sworn to David.” The LXX, with the exception of the recension of Origen, adds “in this day.”
[3:11] 46 tn Heb “he”; the referent (Ish-bosheth) has been specified in the translation for clarity.
[3:12] 47 tn The Hebrew text adds here, “on his behalf.”
[3:12] 48 tn Heb “cut a covenant.” So also in vv. 13, 21.
[3:12] 49 tn Heb “and behold, my hand is with you.”
[3:13] 50 tn The words “when you come to see my face,” though found in the Hebrew text, are somewhat redundant given the similar expression in the earlier part of the verse. The words are absent from the Syriac Peshitta.
[3:14] 51 tn Heb “to Ish-bosheth son of Saul saying.” To avoid excessive sibilance (especially when read aloud) the translation renders “saying” as “with this demand.”
[3:14] 52 tn Heb “whom I betrothed to myself.”
[3:15] 53 tn Heb “sent and took her.”
[3:15] 54 tn In 1 Sam 25:44 this name appears as “Palti.”
[3:16] 55 tn Heb “Go, return.”
[3:17] 56 tn Heb “the word of Abner was with.”
[3:17] 57 tn Heb “you were seeking David to be king over you.”
[3:18] 58 tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved.” The context calls for the 1st person common singular imperfect of the verb rather than the 3rd person masculine singular perfect.
[3:18] 59 tn Heb “from the hand of.”
[3:19] 60 tn Heb “into the ears of.”
[3:19] 61 tn Heb “also Abner went to speak into the ears of David in Hebron.”
[3:19] 62 tn Heb “all which was good in the eyes of Israel and in the eyes of all the house of Benjamin.”
[3:21] 63 tn After the cohortatives, the prefixed verbal form with the prefixed conjunction indicates purpose or result.
[3:22] 64 tn Heb “And look, the servants of David.”
[3:22] 65 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[3:24] 66 tn Heb “Look, Abner.”
[3:24] 67 tc The LXX adds “in peace.”
[3:25] 68 tn Heb “your going out and your coming in.” The expression is a merism. It specifically mentions the polar extremities of the actions but includes all activity in between the extremities as well, thus encompassing the entirety of one’s activities.
[3:27] 69 tn Heb “and he struck him down there [in] the stomach.”
[3:27] 70 tn Heb “and he [i.e., Abner] died on account of the blood of Asahel his [i.e., Joab’s] brother.”
[3:29] 71 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] 72 tc 4QSama has “of Joab” rather than “of his father” read by the MT.
[3:29] 73 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] 74 tn Heb “and may there not be cut off from the house of Joab.”
[3:29] 75 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).
[3:31] 76 tn Heb “was walking.”
[3:32] 77 tn Heb “lifted up his voice and wept.” The expression is a verbal hendiadys.
[3:34] 78 tc The translation follows many medieval Hebrew manuscripts and several ancient versions in reading “your hands,” rather than “your hand.”
[3:34] 79 tc 4QSama lacks the words “all the people.”
[3:35] 80 tn Heb “Thus God will do to me and thus he will add.”
[3:36] 81 tn Heb “it was good in their eyes.”
[3:37] 82 tn Heb “from the king.”
[3:38] 83 tn Heb “a leader and a great one.” The expression is a hendiadys.
[3:39] 84 tn Heb “are hard from me.”
[3:39] 85 tn Heb “May the
[4:1] 86 tn The MT does not specify the subject of the verb here, but the reference is to Ish-bosheth, so the name has been supplied in the translation for clarity. 4QSama and the LXX mistakenly read “Mephibosheth.”
[4:1] 87 tn Heb “his hands went slack.”
[4:2] 88 tc The present translation, “Saul’s son had two men,” is based on the reading “to the son of Saul,” rather than the MT’s “the son of Saul.” The context requires the preposition to indicate the family relationship.
[4:3] 89 tn Heb “until this day.”
[4:4] 90 tn Heb “and was lame.”
[4:6] 91 tc For the MT’s וְהֵנָּה (vÿhennah, “and they,” feminine) read וְהִנֵּה (vÿhinneh, “and behold”). See the LXX, Syriac Peshitta, and Targum.
[4:6] 92 tn Heb “and they struck him down.”
[4:7] 93 tn After the concluding disjunctive clause at the end of v. 6, the author now begins a more detailed account of the murder and its aftermath.
[4:7] 94 tn Heb “he”; the referent (Ish-bosheth) has been specified in the translation for clarity.
[4:7] 95 tn Heb “they struck him down and killed him.” The expression is a verbal hendiadys.
[4:7] 96 tn Heb “and they removed his head.” The Syriac Peshitta and Vulgate lack these words.
[4:7] 97 tc The Lucianic Greek recension lacks the words “his head.”
[4:10] 99 tn Heb “and he was like a bearer of good news in his eyes.”
[4:11] 100 tn Heb “on his bed.”
[4:11] 101 tn See HALOT 146 s.v. II בער. Some derive the verb from a homonym meaning “to burn; to consume.”
[4:12] 102 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] 103 tc 4QSama mistakenly reads “Mephibosheth” here.
[4:12] 104 tc The LXX adds “the son of Ner” by conformity with common phraseology elsewhere.
[4:12] 105 tc Some
[5:1] 106 tn Heb “look we are your bone and your flesh.”
[5:2] 107 tn Heb “you were the one leading out and the one leading in Israel.”
[5:3] 109 tn Heb “and the king, David, cut for them a covenant.”
[5:5] 111 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:6] 112 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:6] 113 tn The Hebrew text has “he” rather than “the Jebusites.” The referent has been specified in the translation for clarity. In the Syriac Peshitta and some
[5:8] 114 tc There is some confusion among the witnesses concerning this word. The Kethib is the Qal perfect 3cp שָׂנְאוּ (sanÿ’u, “they hated”), referring to the Jebusites’ attitude toward David. The Qere is the Qal passive participle construct plural שְׂנֻאֵי (sÿnu’e, “hated”), referring to David’s attitude toward the Jebusites. 4QSama has the Qal perfect 3rd person feminine singular שָׂנְאָה (sanÿ’ah, “hated”), the subject of which would be “the soul of David.” The difference is minor and the translation adopted above works for either the Kethib or the Qere.
[5:8] 115 tn The meaning of the Hebrew term has been debated. For a survey of various views, see P. K. McCarter, II Samuel (AB), 139-40.
[5:8] sn If a water tunnel is in view here, it is probably the so-called Warren’s Shaft that extends up from Hezekiah’s tunnel. It would have provided a means for surprise attack against the occupants of the city of David. The LXX seems not to understand the reference here, translating “by the water shaft” as “with a small knife.”
[5:8] 116 tn Heb “the house.” TEV takes this as a reference to the temple (“the Lord’s house”).
[5:10] 117 tc 4QSama and the LXX lack the word “God,” probably due to harmonization with the more common biblical phrase “the
[5:10] 118 tn Traditionally, “the
[5:10] 119 tn The translation assumes that the disjunctive clause is circumstantial-causal, giving the reason for David’s success.
[5:11] 120 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[5:17] 123 tn Heb “all the Philistines.”
[5:19] 124 tn The infinitive absolute lends emphasis to the following verb.
[5:20] 125 tn The name means “Lord of the outbursts.”
[5:21] 126 tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.
[5:21] 127 tc For “idols” the LXX and Vulgate have “gods.”
[5:23] 128 tn The words “what to do” are not in the Hebrew text.
[5:23] 129 tn The words “this time” are not in the Hebrew text.
[5:23] 130 tn Heb “he”; the referent (the
[5:23] 131 tn Some translate as “balsam trees” (cf. NASB, NIV, NRSV, NJB, NLT); cf. KJV, NKJV, ASV “mulberry trees”; NAB “mastic trees”; NEB, REB “aspens.” The exact identification of the type of tree or plant is uncertain.
[5:24] 132 tn Heb “camp” (so NAB).
[5:25] 133 tn Heb “from Gibeon until you enter Gezer.”
[6:1] 134 tn The translation understands the verb to be a defective spelling of וַיְּאֱסֹף (vayyÿ’esof) due to quiescence of the letter א (alef). The root therefore is אסף (’sf, “to gather”). The Masoretes, however, pointed the verb as וַיֹּסֶף (vayyosef), understanding it to be a form of יָסַף (yasaf, “to add”). This does not fit the context, which calls for a verb of gathering.
[6:2] 136 tn Heb “arose and went.”
[6:2] 137 tn Heb “from,” but the following context indicates they traveled to this location.
[6:2] 138 tn This is another name for Kiriath-jearim (see 1 Chr 13:6).
[6:2] 139 tc The MT has here a double reference to the name (שֵׁם שֵׁם, shem shem). Many medieval Hebrew
[6:5] 141 tn Heb “all the house of Israel.”
[6:5] 142 tc Heb “were celebrating before the
[6:5] 143 tn Heb “with zithers [?] and with harps.”
[6:5] 144 tn That is, “sistrums” (so NAB, NIV); ASV, NASB, NRSV, CEV, NLT “castanets.”
[6:6] 145 tn 1 Chr 13:9 has “Kidon.”
[6:6] 147 tn Heb “and Uzzah reached out toward the ark of God and grabbed it.”
[6:7] 148 tn Heb “and the anger of the
[6:7] 150 tc Heb “there.” Since this same term occurs later in the verse it is translated “on the spot” here for stylistic reasons.
[6:7] 151 tc The phrase “his negligence” is absent from the LXX.
[6:8] 152 tn Heb “because the
[6:8] 153 sn The name Perez Uzzah means in Hebrew “the outburst [against] Uzzah.”
[6:11] 154 tn Heb “house,” both here and in v. 12.
[6:12] 155 tn Heb “and it was told to David, saying.”
[6:13] 156 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[6:14] 157 tn Heb “and David was dancing with all his strength before the
[6:15] 158 tc Heb “all the house of Israel.” A few medieval Hebrew
[6:15] 159 tn Heb “the shophar” (the ram’s horn trumpet).
[6:16] 160 tn The Hebrew text adds “in her heart.” Cf. CEV “she was disgusted (+ with him TEV)”; NLT “was filled with contempt for him”; NCV “she hated him.”
[6:17] 161 tc The Syriac Peshitta lacks “in its place.”
[6:19] 162 tn Heb “to all the people, to all the throng of Israel.”
[6:19] 163 tn The Hebrew word used here אֶשְׁפָּר (’espar) is found in the OT only here and in the parallel passage found in 1 Chr 16:3. Its exact meaning is uncertain, although the context indicates that it was a food of some sort (cf. KJV “a good piece of flesh”; NRSV “a portion of meat”). The translation adopted here (“date cake”) follows the lead of the Greek translations of the LXX, Aquila, and Symmachus (cf. NASB, NIV, NLT).
[6:19] 164 tn Heb “and all the people went, each to his house.”
[6:20] 165 tn Heb “and David returned to bless his house.”
[6:20] 166 tn Heb “David.” The name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[6:20] 168 tn Heb “one of the foolish ones.”
[6:21] 169 tn Heb “all his house”; CEV “anyone else in your family.”
[6:22] 170 tn Heb “and I will shame myself still more than this and I will be lowly in my eyes.”
[7:1] 171 tn Heb “house” (also in the following verse).
[7:1] 173 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
[7:3] 174 tc Several medieval Hebrew
[7:3] 175 tn Heb “all that is in your heart.”
[7:4] 176 tn Heb “the word of the
[7:6] 177 tn Heb “in a tent and in a dwelling.” The expression is a hendiadys, using two terms to express one idea.
[7:7] 178 tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.
[7:7] 179 tn Heb “tribes” (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has “judges.”
[7:7] 180 tn Heb “whom I commanded to shepherd” (so NIV, NRSV).
[7:8] 181 tn Heb “and from after the sheep.”
[7:9] 183 tn Heb “and I will make for you a great name like the name of the great ones who are in the earth.”
[7:10] 186 tn Heb “the sons of violence.”
[7:11] 188 tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (va’aggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.
[7:11] 190 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the
[7:12] 191 tn Heb, “when your days are full and you lie down with your ancestors.”
[7:12] 192 tn Heb “your seed after you who comes out from your insides.”
[7:13] 193 tn Heb “and I will establish the throne of his kingdom permanently.”
[7:16] 194 tc Heb “before you.” A few medieval Hebrew
[7:17] 196 tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”
[7:19] 198 tn Heb “and this was small in your eyes, O
[7:19] 199 tn Heb “and this [is] the law of man”; KJV “is this the manner of man, O Lord God?”; NAB “this too you have shown to man”; NRSV “May this be instruction for the people, O Lord God!” This part of the verse is very enigmatic; no completely satisfying solution has yet been suggested. The present translation tries to make sense of the MT by understanding the phrase as a question that underscores the uniqueness of God’s dealings with David as described here. The parallel passage in 1 Chr 17:17 reads differently (see the note there).
[7:20] 200 tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.”
[7:21] 201 tn Heb “for the sake of your word and according to your heart.”
[7:21] 202 tn Heb “to make known, your servant.”
[7:22] 203 tn Heb “in all which we heard with our ears.” The phrase translated “in all” בְּכֹל (bÿkhol) should probably be emended to “according to all” כְּכֹל (kÿkhol).
[7:23] 204 tn Heb “a nation, one.”
[7:23] 205 tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.
[7:23] 206 tn The verb is plural in Hebrew, agreeing grammatically with the divine name, which is a plural of degree.
[7:23] 208 tn Heb “and to do for you [plural form] the great [thing] and awesome [things] for your land.”
[7:23] 209 tn Heb “from Egypt, nations and their gods.” The LXX has “nations and tents,” which reflects a mistaken metathesis of letters in אֶלֹהָיו (e’lohav, “its gods”) and אֹהָלָיו (’ohalav, “its tents”).
[7:24] 210 tn Heb “and you established for yourself your people Israel for yourself for a people permanently.”
[7:25] 211 tn Heb “and now, O
[7:25] 212 tn Heb “as you have spoken.”
[7:26] 213 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.
[7:26] 214 tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.
[7:26] 215 tn Heb “the house.” See the note on “dynastic house” in the following verse.
[7:27] 216 tn Heb “have uncovered the ear of.”
[7:27] 217 tn Heb “a house.” This maintains the wordplay from v. 11 (see the note on the word “house” there) and is continued in v. 29.
[7:27] 218 tn Heb “has found his heart.”
[7:28] 219 tn Heb “the God.” The article indicates uniqueness here.
[7:28] 220 tn The translation understands the prefixed verb form as a jussive, indicating David’s wish/prayer. Another option is to take the form as an imperfect and translate “your words are true.”
[7:28] 221 tn Heb “and you have spoken to your servant this good thing.”
[7:29] 222 tn Heb “house” (again later in this verse). See the note on “dynastic house” in v. 27.
[7:29] 223 tn Or “permanently”; cf. NLT “it is an eternal blessing.”
[8:1] 224 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV).
[8:1] 225 tn Heb “from the hand [i.e., control] of the Philistines.”
[8:2] 226 tn Heb “and he measured [with] two [lengths] of rope to put to death and [with] the fullness of the rope to keep alive.”
[8:2] 227 tn Heb “and the Moabites were servants of David, carriers of tribute.”
[8:3] 228 tc The LXX has ἐπιστῆσαι (episthsai, “cause to stand”). See the parallel text in 1 Chr 18:3.
[8:3] 230 tn The MT does not have the name “Euphrates” in the text. It is supplied in the margin (Qere) as one of ten places where the Masoretes believed that something was “to be read although it was not written” in the text as they had received it. The ancient versions (LXX, Syriac Peshitta, Vulgate) include the word. See also the parallel text in 1 Chr 18:3.
[8:4] 231 tc The LXX has “one thousand chariots and seven thousand charioteers,” a reading adopted in the text of the NIV. See the parallel text in 1 Chr 18:4.
[8:4] 232 tn Heb “and David cut the hamstrings of all the chariot horses, and he left from them a hundred chariot horses.”
[8:6] 234 tn Or “wherever he went.”
[8:7] 235 tc The LXX includes seventeen words (in Greek) at the end of v. 7 that are not found in the MT. The LXX addition is as follows: “And Sousakim king of Egypt took them when he came up to Jerusalem in the days of Rehoboam the son of Solomon.” This Greek reading now finds Hebrew support in 4QSama. For a reconstruction of this poorly preserved Qumran text see E. C. Ulrich, Jr., The Qumran Text of Samuel and Josephus (HSM), 45-48.
[8:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:8] 236 tn Heb “Betah” (so KJV, NASB, NRSV), but the name should probably be corrected to “Tebah.” See the parallel text in 1 Chr 18:8.
[8:9] 237 tn The name is spelled “Tou” in the parallel text in 1 Chr 18:9. NIV adopts the spelling “Tou” here.
[8:10] 238 tn Heb “Toi.” The proper name has been replaced by the pronoun in the translation for stylistic reasons.
[8:10] 239 tn The name appears as “Hadoram” in the parallel text in 1 Chr 18:10.
[8:10] 240 tn Heb “to ask concerning him for peace.”
[8:10] 241 tn Heb “and to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Toi.”
[8:10] 242 tn Heb “and in his hand were items of silver and items of gold and items of bronze.”
[8:11] 243 tn Heb “also them King David made holy to the
[8:11] 244 tn Heb “with the silver and the gold that he had dedicated from.”
[8:12] 246 tc The present translation follows the MT; a few Hebrew
[8:12] 247 tn Heb “and from the plunder of.”
[8:13] 248 tn Heb “made a name.”
[8:13] 249 tn So NASB, NCV; NAB, NIV, NRSV, NLT “Edomites” (see the note on “Aram” in v. 12).
[8:13] 250 tn The words “he defeated” are supplied in the translation for stylistic reasons.
[8:14] 251 tc The MT is repetitious here: “He placed in Edom garrisons; in all Edom he placed garrisons.” The Vulgate lacks “in all Edom”; most of the Greek tradition (with the exception of the Lucianic recension and the recension of Origen) and the Syriac Peshitta lack “he placed garrisons.” The MT reading appears here to be the result of a conflation of variant readings.
[8:15] 252 tn Heb “and David was doing what is just and fair for all his people.”
[8:17] 254 tc Here Ahimelech is called “the son of Abiathar,” but NCV, CEV, and REB reverse this to conform with 1 Sam 22:20. Most recent English versions (e.g., NAB, NASB, NIV, NRSV, NLT) retain the order found in the MT.
[8:18] 255 tc The translation follows the Syriac Peshitta, Targum, and Vulgate in reading “over,” rather than the simple conjunction that appears in MT. See also the parallel passage in 1 Chr 18:17.
[8:18] 256 sn That David’s sons could have been priests, in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word “priest” (כֹּהֵן, kohen) during this period of time could be used in a broader sense of “chief ruler” (KJV); “chief minister” (ASV, NASB), or “royal adviser” (NIV), perhaps based on the parallel passage in 1 Chr 18:17 which has “the king’s leading officials”, or (2) that in David’s day members of the king’s family could function as a special category of “priests” (cf. NLT “priestly leaders”). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18.
