2 Samuel 7:1-3

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ¹  for the Lord gave him relief ²  from all his enemies on all sides. ³  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 ⁴  and do whatever you have in mind, ⁵  for the Lord is with you.”

2 Samuel 7:1

The Lord Establishes a Covenant with David

7:1 The king settled into his palace, ⁶  for the Lord gave him relief ⁷  from all his enemies on all sides. ⁸ 

2 Samuel 13:1-3

The Rape of Tamar

13:1 Now David’s son Absalom had a beautiful sister named Tamar. In the course of time David’s son Amnon fell madly in love with her. ⁹  13:2 But Amnon became frustrated because he was so lovesick ¹⁰  over his sister Tamar. For she was a virgin, and to Amnon it seemed out of the question to do anything to her.

13:3 Now Amnon had a friend named Jonadab, the son of David’s brother Shimeah. Jonadab was a very crafty man.

2 Samuel 22:1-51

David Sings to the Lord

22:1 ¹¹ David sang ¹²  to the Lord the words of this song when ¹³  the Lord rescued him from the power ¹⁴  of all his enemies, including Saul. ¹⁵  22:2 He said:

“The Lord is my high ridge, ¹⁶  my stronghold, ¹⁷  my deliverer.

22:3 My God ¹⁸  is my rocky summit where I take shelter, ¹⁹ 

my shield, the horn that saves me, ²⁰  my stronghold,

my refuge, my savior. You save me from violence! ²¹ 

22:4 I called ²²  to the Lord, who is worthy of praise, ²³ 

and I was delivered from my enemies.

22:5 The waves of death engulfed me;

the currents ²⁴  of chaos ²⁵  overwhelmed me. ²⁶ 

22:6 The ropes of Sheol ²⁷  tightened around me; ²⁸ 

the snares of death trapped me. ²⁹ 

22:7 In my distress I called to the Lord;

I called to my God. ³⁰ 

From his heavenly temple ³¹  he heard my voice;

he listened to my cry for help. ³² 

22:8 The earth heaved and shook; ³³ 

the foundations of the sky ³⁴  trembled. ³⁵ 

They heaved because he was angry.

22:9 Smoke ascended from ³⁶  his nose; ³⁷ 

fire devoured as it came from his mouth; ³⁸ 

he hurled down fiery coals. ³⁹ 

22:10 He made the sky sink ⁴⁰  as he descended;

a thick cloud was under his feet.

22:11 He mounted ⁴¹  a winged angel ⁴²  and flew;

he glided ⁴³  on the wings of the wind. ⁴⁴ 

22:12 He shrouded himself in darkness, ⁴⁵ 

in thick rain clouds. ⁴⁶ 

22:13 From the brightness in front of him

came coals of fire. ⁴⁷ 

22:14 The Lord thundered ⁴⁸  from the sky;

the sovereign One ⁴⁹  shouted loudly. ⁵⁰ 

22:15 He shot ⁵¹  arrows and scattered them, ⁵² 

lightning and routed them. ⁵³ 

22:16 The depths ⁵⁴  of the sea were exposed;

the inner regions ⁵⁵  of the world were uncovered

by the Lord’s battle cry, ⁵⁶ 

by the powerful breath from his nose. ⁵⁷ 

22:17 He reached down from above and grabbed me; ⁵⁸ 

he pulled me from the surging water. ⁵⁹ 

22:18 He rescued me from my strong enemy, ⁶⁰ 

from those who hate me,

for they were too strong for me.

22:19 They confronted ⁶¹  me in my day of calamity,

but the Lord helped me. ⁶² 

22:20 He brought me out into a wide open place;

he delivered me because he was pleased with me. ⁶³ 

22:21 The Lord repaid ⁶⁴  me for my godly deeds; ⁶⁵ 

he rewarded ⁶⁶  my blameless behavior. ⁶⁷ 

22:22 For I have obeyed the Lord’s commands; ⁶⁸ 

I have not rebelled against my God. ⁶⁹ 

22:23 For I am aware of all his regulations, ⁷⁰ 

and I do not reject his rules. ⁷¹ 

22:24 I was blameless before him;

I kept myself from sinning. ⁷² 

22:25 The Lord rewarded me for my godly deeds; ⁷³ 

he took notice of my blameless behavior. ⁷⁴ 

22:26 You prove to be loyal ⁷⁵  to one who is faithful; ⁷⁶ 

you prove to be trustworthy ⁷⁷  to one who is innocent. ⁷⁸ 

22:27 You prove to be reliable ⁷⁹  to one who is blameless,

but you prove to be deceptive ⁸⁰  to one who is perverse. ⁸¹ 

22:28 You deliver oppressed ⁸²  people,

but you watch the proud and bring them down. ⁸³ 

22:29 Indeed, ⁸⁴  you are my lamp, ⁸⁵  Lord.

The Lord illumines ⁸⁶  the darkness around me. ⁸⁷ 

22:30 Indeed, ⁸⁸ with your help ⁸⁹  I can charge ⁹⁰  against an army; ⁹¹ 

by my God’s power ⁹²  I can jump over a wall. ⁹³ 

22:31 The one true God acts in a faithful manner; ⁹⁴ 

the Lord’s promise is reliable; ⁹⁵ 

he is a shield to all who take shelter in him.

22:32 Indeed, ⁹⁶  who is God besides the Lord?

Who is a protector ⁹⁷  besides our God? ⁹⁸ 

22:33 The one true God ⁹⁹  is my mighty refuge; ¹⁰⁰ 

he removes ¹⁰¹  the obstacles in my way. ¹⁰² 

22:34 He gives me the agility of a deer; ¹⁰³ 

he enables me to negotiate the rugged terrain. ¹⁰⁴ 

22:35 He trains ¹⁰⁵  my hands for battle; ¹⁰⁶ 

my arms can bend even the strongest bow. ¹⁰⁷ 

22:36 You give me ¹⁰⁸  your protective shield; ¹⁰⁹ 

your willingness to help enables me to prevail. ¹¹⁰ 

22:37 You widen my path; ¹¹¹ 

my feet ¹¹²  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; ¹¹³ 

you make my foes kneel before me. ¹¹⁴ 

22:41 You make my enemies retreat; ¹¹⁵ 

I destroy those who hate me.

22:42 They cry out, ¹¹⁶  but there is no one to help them; ¹¹⁷ 

they cry out to the Lord, ¹¹⁸  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 ¹¹⁹  in the streets.

22:44 You rescue me from a hostile army; ¹²⁰ 

you preserve me as a leader of nations;

people over whom I had no authority are now my subjects. ¹²¹ 

22:45 Foreigners are powerless before me; ¹²² 

when they hear of my exploits, they submit to me. ¹²³ 

22:46 Foreigners lose their courage; ¹²⁴ 

they shake with fear ¹²⁵  as they leave ¹²⁶  their strongholds. ¹²⁷ 

22:47 The Lord is alive! ¹²⁸ 

My protector ¹²⁹  is praiseworthy! ¹³⁰ 

The God who delivers me ¹³¹  is exalted as king! ¹³² 

22:48 The one true God completely vindicates me; ¹³³ 

he makes nations submit to me. ¹³⁴ 

22:49 He delivers me from my enemies; ¹³⁵ 

you snatch me away ¹³⁶  from those who attack me; ¹³⁷ 

you rescue me from violent men.

22:50 So I will give you thanks, O Lord, before the nations! ¹³⁸ 

I will sing praises to you. ¹³⁹ 

22:51 He gives his chosen king magnificent victories; ¹⁴⁰ 

he is faithful to his chosen ruler, ¹⁴¹ 

to David and to his descendants forever!”

2 Samuel 22:1-32

David Sings to the Lord

22:1 ¹⁴² David sang ¹⁴³  to the Lord the words of this song when ¹⁴⁴  the Lord rescued him from the power ¹⁴⁵  of all his enemies, including Saul. ¹⁴⁶  22:2 He said:

“The Lord is my high ridge, ¹⁴⁷  my stronghold, ¹⁴⁸  my deliverer.

22:3 My God ¹⁴⁹  is my rocky summit where I take shelter, ¹⁵⁰ 

my shield, the horn that saves me, ¹⁵¹  my stronghold,

my refuge, my savior. You save me from violence! ¹⁵² 

22:4 I called ¹⁵³  to the Lord, who is worthy of praise, ¹⁵⁴ 

and I was delivered from my enemies.

22:5 The waves of death engulfed me;

the currents ¹⁵⁵  of chaos ¹⁵⁶  overwhelmed me. ¹⁵⁷ 

22:6 The ropes of Sheol ¹⁵⁸  tightened around me; ¹⁵⁹ 

the snares of death trapped me. ¹⁶⁰ 

22:7 In my distress I called to the Lord;

I called to my God. ¹⁶¹ 

From his heavenly temple ¹⁶²  he heard my voice;

he listened to my cry for help. ¹⁶³ 

22:8 The earth heaved and shook; ¹⁶⁴ 

the foundations of the sky ¹⁶⁵  trembled. ¹⁶⁶ 

They heaved because he was angry.

22:9 Smoke ascended from ¹⁶⁷  his nose; ¹⁶⁸ 

fire devoured as it came from his mouth; ¹⁶⁹ 

he hurled down fiery coals. ¹⁷⁰ 

22:10 He made the sky sink ¹⁷¹  as he descended;

a thick cloud was under his feet.

22:11 He mounted ¹⁷²  a winged angel ¹⁷³  and flew;

he glided ¹⁷⁴  on the wings of the wind. ¹⁷⁵ 

22:12 He shrouded himself in darkness, ¹⁷⁶ 

in thick rain clouds. ¹⁷⁷ 

22:13 From the brightness in front of him

came coals of fire. ¹⁷⁸ 

22:14 The Lord thundered ¹⁷⁹  from the sky;

the sovereign One ¹⁸⁰  shouted loudly. ¹⁸¹ 

22:15 He shot ¹⁸²  arrows and scattered them, ¹⁸³ 

lightning and routed them. ¹⁸⁴ 

22:16 The depths ¹⁸⁵  of the sea were exposed;

the inner regions ¹⁸⁶  of the world were uncovered

by the Lord’s battle cry, ¹⁸⁷ 

by the powerful breath from his nose. ¹⁸⁸ 

22:17 He reached down from above and grabbed me; ¹⁸⁹ 

he pulled me from the surging water. ¹⁹⁰ 

22:18 He rescued me from my strong enemy, ¹⁹¹ 

from those who hate me,

for they were too strong for me.

22:19 They confronted ¹⁹²  me in my day of calamity,

but the Lord helped me. ¹⁹³ 

22:20 He brought me out into a wide open place;

he delivered me because he was pleased with me. ¹⁹⁴ 

22:21 The Lord repaid ¹⁹⁵  me for my godly deeds; ¹⁹⁶ 

he rewarded ¹⁹⁷  my blameless behavior. ¹⁹⁸ 

22:22 For I have obeyed the Lord’s commands; ¹⁹⁹ 

I have not rebelled against my God. ²⁰⁰ 

22:23 For I am aware of all his regulations, ²⁰¹ 

and I do not reject his rules. ²⁰² 

22:24 I was blameless before him;

I kept myself from sinning. ²⁰³ 

22:25 The Lord rewarded me for my godly deeds; ²⁰⁴ 

he took notice of my blameless behavior. ²⁰⁵ 

22:26 You prove to be loyal ²⁰⁶  to one who is faithful; ²⁰⁷ 

you prove to be trustworthy ²⁰⁸  to one who is innocent. ²⁰⁹ 

22:27 You prove to be reliable ²¹⁰  to one who is blameless,

but you prove to be deceptive ²¹¹  to one who is perverse. ²¹² 

22:28 You deliver oppressed ²¹³  people,

but you watch the proud and bring them down. ²¹⁴ 

22:29 Indeed, ²¹⁵  you are my lamp, ²¹⁶  Lord.

The Lord illumines ²¹⁷  the darkness around me. ²¹⁸ 

22:30 Indeed, ²¹⁹ with your help ²²⁰  I can charge ²²¹  against an army; ²²² 

by my God’s power ²²³  I can jump over a wall. ²²⁴ 

22:31 The one true God acts in a faithful manner; ²²⁵ 

the Lord’s promise is reliable; ²²⁶ 

he is a shield to all who take shelter in him.

22:32 Indeed, ²²⁷  who is God besides the Lord?

Who is a protector ²²⁸  besides our God? ²²⁹ 

2 Samuel 1:2-21

1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. ²³⁰  When he approached David, the man ²³¹  threw himself to the ground. ²³² 

1:3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 1:4 David inquired, “How were things going? ²³³  Tell me!” He replied, “The people fled from the battle and many of them ²³⁴  fell dead. ²³⁵  Even Saul and his son Jonathan are dead!” 1:5 David said to the young man ²³⁶  who was telling him this, “How do you know that Saul and his son Jonathan are dead?” ²³⁷  1:6 The young man who was telling him this ²³⁸  said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 1:7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 1:8 He asked me, ‘Who are you?’ I told him, ‘I’m ²³⁹  an Amalekite.’ 1:9 He said to me, ‘Stand over me and finish me off! ²⁴⁰  I’m very dizzy, ²⁴¹  even though I’m still alive.’ ²⁴²  1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. ²⁴³  Then I took the crown which was on his head and the ²⁴⁴  bracelet which was on his arm. I have brought them here to my lord.” ²⁴⁵ 

1:11 David then grabbed his own clothes ²⁴⁶  and tore them, as did all the men who were with him. 1:12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s people, and the house of Israel had fallen by the sword.

1:13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.” ²⁴⁷  1:14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 1:15 Then David called one of the soldiers ²⁴⁸  and said, “Come here and strike him down!” So he struck him down, and he died. 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.’”

David’s Tribute to Saul and Jonathan

1:17 Then David chanted this lament over Saul and his son Jonathan. 1:18 (He gave instructions that the people of Judah should be taught “The Bow.” ²⁴⁹  Indeed, it is written down in the Book of Yashar.) ²⁵⁰ 

1:19 The beauty ²⁵¹  of Israel lies slain on your high places!

How the mighty have fallen!

1:20 Don’t report it in Gath,

don’t spread the news in the streets of Ashkelon, ²⁵² 

or the daughters of the Philistines will rejoice,

the daughters of the uncircumcised will celebrate!

1:21 O mountains of Gilboa,

may there be no dew or rain on you, nor fields of grain offerings! ²⁵³ 

For it was there that the shield of warriors was defiled; ²⁵⁴ 

the shield of Saul lies neglected without oil. ²⁵⁵ 

2 Samuel 1:1-17

David Learns of the Deaths of Saul and Jonathan

1:1 After the death of Saul, ²⁵⁶  when David had returned from defeating the Amalekites, ²⁵⁷  he stayed at Ziklag ²⁵⁸  for two days. 1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. ²⁵⁹  When he approached David, the man ²⁶⁰  threw himself to the ground. ²⁶¹ 

1:3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 1:4 David inquired, “How were things going? ²⁶²  Tell me!” He replied, “The people fled from the battle and many of them ²⁶³  fell dead. ²⁶⁴  Even Saul and his son Jonathan are dead!” 1:5 David said to the young man ²⁶⁵  who was telling him this, “How do you know that Saul and his son Jonathan are dead?” ²⁶⁶  1:6 The young man who was telling him this ²⁶⁷  said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 1:7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 1:8 He asked me, ‘Who are you?’ I told him, ‘I’m ²⁶⁸  an Amalekite.’ 1:9 He said to me, ‘Stand over me and finish me off! ²⁶⁹  I’m very dizzy, ²⁷⁰  even though I’m still alive.’ ²⁷¹  1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. ²⁷²  Then I took the crown which was on his head and the ²⁷³  bracelet which was on his arm. I have brought them here to my lord.” ²⁷⁴ 

1:11 David then grabbed his own clothes ²⁷⁵  and tore them, as did all the men who were with him. 1:12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s people, and the house of Israel had fallen by the sword.

1:13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.” ²⁷⁶  1:14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 1:15 Then David called one of the soldiers ²⁷⁷  and said, “Come here and strike him down!” So he struck him down, and he died. 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.’”

David’s Tribute to Saul and Jonathan

1:17 Then David chanted this lament over Saul and his son Jonathan.

2 Samuel 1:2

1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. ²⁷⁸  When he approached David, the man ²⁷⁹  threw himself to the ground. ²⁸⁰ 

2 Samuel 1:9-10

1:9 He said to me, ‘Stand over me and finish me off! ²⁸¹  I’m very dizzy, ²⁸²  even though I’m still alive.’ ²⁸³  1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. ²⁸⁴  Then I took the crown which was on his head and the ²⁸⁵  bracelet which was on his arm. I have brought them here to my lord.” ²⁸⁶ 

2 Samuel 1:2

1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. ²⁸⁷  When he approached David, the man ²⁸⁸  threw himself to the ground. ²⁸⁹ 

2 Samuel 15:8-15

15:8 For I made this vow ²⁹⁰  when I was living in Geshur in Aram: ‘If the Lord really does allow me to return to Jerusalem, ²⁹¹  I will serve the Lord.’” 15:9 The king replied to him, “Go in peace.” So Absalom ²⁹²  got up and went to Hebron.

15:10 Then Absalom sent spies through all the tribes of Israel who said, “When you hear the sound of the horn, you may assume ²⁹³  that Absalom rules in Hebron.” 15:11 Now two hundred men had gone with Absalom from Jerusalem. Since they were invited, they went naively and were unaware of what Absalom was planning. ²⁹⁴  15:12 While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, ²⁹⁵  to come from his city, Giloh. ²⁹⁶  The conspiracy was gaining momentum, and the people were starting to side with Absalom.

David Flees from Jerusalem

15:13 Then a messenger came to David and reported, “The men of Israel are loyal to Absalom!” ²⁹⁷  15:14 So David said to all his servants who were with him in Jerusalem, ²⁹⁸  “Come on! ²⁹⁹  Let’s escape! ³⁰⁰  Otherwise no one will be delivered from Absalom! Go immediately, or else he will quickly overtake us and bring ³⁰¹  disaster on us and kill the city’s residents with the sword.” ³⁰²  15:15 The king’s servants replied to the king, “We will do whatever our lord the king decides.” ³⁰³ 

2 Samuel 17:3-9

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. ³⁰⁴  The entire army will return unharmed.” ³⁰⁵ 

17:4 This seemed like a good idea to Absalom and to all the leaders ³⁰⁶  of Israel. 17:5 But Absalom said, “Call for ³⁰⁷  Hushai the Arkite, and let’s hear what he has to say.” ³⁰⁸  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.” ³⁰⁹  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. ³¹⁰  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, ³¹¹  whoever hears about it will say, ‘Absalom’s army has been slaughtered!’

2 Samuel 19:4-10

19:4 The king covered his face and cried out loudly, ³¹²  “My son, Absalom! Absalom, my son, my son!”

19:5 So Joab visited ³¹³  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 ³¹⁴  that if ³¹⁵  Absalom were alive and all of us were dead today, ³¹⁶  it would be all right with you. 19:7 So get up now and go out and give some encouragement to ³¹⁷  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 ³¹⁸  all came before him.

David Goes Back to Jerusalem

But the Israelite soldiers ³¹⁹  had all fled to their own homes. ³²⁰  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, ³²¹  has died in battle. So now why do you hesitate to bring the king back?” ³²² 

2 Samuel 1:20-21

1:20 Don’t report it in Gath,

don’t spread the news in the streets of Ashkelon, ³²³ 

or the daughters of the Philistines will rejoice,

the daughters of the uncircumcised will celebrate!

1:21 O mountains of Gilboa,

may there be no dew or rain on you, nor fields of grain offerings! ³²⁴ 

For it was there that the shield of warriors was defiled; ³²⁵ 

the shield of Saul lies neglected without oil. ³²⁶ 

2 Samuel 1:15-16

1:15 Then David called one of the soldiers ³²⁷  and said, “Come here and strike him down!” So he struck him down, and he died. 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 1:1-27

David Learns of the Deaths of Saul and Jonathan

1:1 After the death of Saul, ³²⁸  when David had returned from defeating the Amalekites, ³²⁹  he stayed at Ziklag ³³⁰  for two days. 1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. ³³¹  When he approached David, the man ³³²  threw himself to the ground. ³³³ 

1:3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 1:4 David inquired, “How were things going? ³³⁴  Tell me!” He replied, “The people fled from the battle and many of them ³³⁵  fell dead. ³³⁶  Even Saul and his son Jonathan are dead!” 1:5 David said to the young man ³³⁷  who was telling him this, “How do you know that Saul and his son Jonathan are dead?” ³³⁸  1:6 The young man who was telling him this ³³⁹  said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 1:7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 1:8 He asked me, ‘Who are you?’ I told him, ‘I’m ³⁴⁰  an Amalekite.’ 1:9 He said to me, ‘Stand over me and finish me off! ³⁴¹  I’m very dizzy, ³⁴²  even though I’m still alive.’ ³⁴³  1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. ³⁴⁴  Then I took the crown which was on his head and the ³⁴⁵  bracelet which was on his arm. I have brought them here to my lord.” ³⁴⁶ 

1:11 David then grabbed his own clothes ³⁴⁷  and tore them, as did all the men who were with him. 1:12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s people, and the house of Israel had fallen by the sword.

1:13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.” ³⁴⁸  1:14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 1:15 Then David called one of the soldiers ³⁴⁹  and said, “Come here and strike him down!” So he struck him down, and he died. 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.’”

David’s Tribute to Saul and Jonathan

1:17 Then David chanted this lament over Saul and his son Jonathan. 1:18 (He gave instructions that the people of Judah should be taught “The Bow.” ³⁵⁰  Indeed, it is written down in the Book of Yashar.) ³⁵¹ 

1:19 The beauty ³⁵²  of Israel lies slain on your high places!

How the mighty have fallen!

1:20 Don’t report it in Gath,

don’t spread the news in the streets of Ashkelon, ³⁵³ 

or the daughters of the Philistines will rejoice,

the daughters of the uncircumcised will celebrate!

1:21 O mountains of Gilboa,

may there be no dew or rain on you, nor fields of grain offerings! ³⁵⁴ 

For it was there that the shield of warriors was defiled; ³⁵⁵ 

the shield of Saul lies neglected without oil. ³⁵⁶ 

1:22 From the blood of the slain, from the fat of warriors,

the bow of Jonathan was not turned away.

The sword of Saul never returned ³⁵⁷  empty.

1:23 Saul and Jonathan were greatly loved ³⁵⁸  during their lives,

and not even in their deaths were they separated.

They were swifter than eagles, stronger than lions.

1:24 O daughters of Israel, weep over Saul,

who clothed you in scarlet ³⁵⁹  as well as jewelry,

who put gold jewelry on your clothes.

1:25 How the warriors have fallen

in the midst of battle!

Jonathan lies slain on your high places!

1:26 I grieve over you, my brother Jonathan!

You were very dear to me.

Your love was more special to me than the love of women.

1:27 How the warriors have fallen!

The weapons of war ³⁶⁰  are destroyed!

2 Samuel 1:1-27

David Learns of the Deaths of Saul and Jonathan

1:1 After the death of Saul, ³⁶¹  when David had returned from defeating the Amalekites, ³⁶²  he stayed at Ziklag ³⁶³  for two days. 1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. ³⁶⁴  When he approached David, the man ³⁶⁵  threw himself to the ground. ³⁶⁶ 

1:3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 1:4 David inquired, “How were things going? ³⁶⁷  Tell me!” He replied, “The people fled from the battle and many of them ³⁶⁸  fell dead. ³⁶⁹  Even Saul and his son Jonathan are dead!” 1:5 David said to the young man ³⁷⁰  who was telling him this, “How do you know that Saul and his son Jonathan are dead?” ³⁷¹  1:6 The young man who was telling him this ³⁷²  said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 1:7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 1:8 He asked me, ‘Who are you?’ I told him, ‘I’m ³⁷³  an Amalekite.’ 1:9 He said to me, ‘Stand over me and finish me off! ³⁷⁴  I’m very dizzy, ³⁷⁵  even though I’m still alive.’ ³⁷⁶  1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. ³⁷⁷  Then I took the crown which was on his head and the ³⁷⁸  bracelet which was on his arm. I have brought them here to my lord.” ³⁷⁹ 

1:11 David then grabbed his own clothes ³⁸⁰  and tore them, as did all the men who were with him. 1:12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s people, and the house of Israel had fallen by the sword.

1:13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.” ³⁸¹  1:14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 1:15 Then David called one of the soldiers ³⁸²  and said, “Come here and strike him down!” So he struck him down, and he died. 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.’”

David’s Tribute to Saul and Jonathan

1:17 Then David chanted this lament over Saul and his son Jonathan. 1:18 (He gave instructions that the people of Judah should be taught “The Bow.” ³⁸³  Indeed, it is written down in the Book of Yashar.) ³⁸⁴ 

1:19 The beauty ³⁸⁵  of Israel lies slain on your high places!

How the mighty have fallen!

1:20 Don’t report it in Gath,

don’t spread the news in the streets of Ashkelon, ³⁸⁶ 

or the daughters of the Philistines will rejoice,

the daughters of the uncircumcised will celebrate!

1:21 O mountains of Gilboa,

may there be no dew or rain on you, nor fields of grain offerings! ³⁸⁷ 

For it was there that the shield of warriors was defiled; ³⁸⁸ 

the shield of Saul lies neglected without oil. ³⁸⁹ 

1:22 From the blood of the slain, from the fat of warriors,

the bow of Jonathan was not turned away.

The sword of Saul never returned ³⁹⁰  empty.

1:23 Saul and Jonathan were greatly loved ³⁹¹  during their lives,

and not even in their deaths were they separated.

They were swifter than eagles, stronger than lions.

1:24 O daughters of Israel, weep over Saul,

who clothed you in scarlet ³⁹²  as well as jewelry,

who put gold jewelry on your clothes.

1:25 How the warriors have fallen

in the midst of battle!

Jonathan lies slain on your high places!

1:26 I grieve over you, my brother Jonathan!

You were very dear to me.

Your love was more special to me than the love of women.

1:27 How the warriors have fallen!

The weapons of war ³⁹³  are destroyed!

Nehemia 5:14-19

5:14 From the day that I was appointed ³⁹⁴  governor ³⁹⁵  in the land of Judah, that is, from the twentieth year until the thirty-second year of King Artaxerxes – twelve years in all – neither I nor my relatives ³⁹⁶  ate the food allotted to the governor. ³⁹⁷  5:15 But the former governors who preceded me had burdened the people and had taken food and wine from them, in addition to ³⁹⁸  forty shekels of silver. Their associates were also domineering over the people. But I did not behave in this way, due to my fear of God. 5:16 I gave myself to the work on this wall, without even purchasing ³⁹⁹  a field. All my associates were gathered there for the work.

5:17 There were 150 Jews and officials who dined with me routinely, ⁴⁰⁰  in addition to those who came to us from the nations ⁴⁰¹  all around us. 5:18 Every day one ox, six select sheep, and some birds were prepared for me, and every ten days all kinds of wine in abundance. Despite all this I did not require the food allotted to the governor, for the work was demanding on this people.

5:19 Please remember me for good, O my God, for all that I have done for this people.

Yesaya 23:18

23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. ⁴⁰² 

Yesaya 49:23

49:23 Kings will be your children’s ⁴⁰³  guardians;

their princesses will nurse your children. ⁴⁰⁴ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ⁴⁰⁵  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Yesaya 60:5-16

60:5 Then you will look and smile, ⁴⁰⁶ 

you will be excited and your heart will swell with pride. ⁴⁰⁷ 

For the riches of distant lands ⁴⁰⁸  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ⁴⁰⁹ 

young camels from Midian and Ephah.

All the merchants of Sheba ⁴¹⁰  will come,

bringing gold and incense

and singing praises to the Lord. ⁴¹¹ 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ⁴¹² 

They will go up on my altar acceptably, ⁴¹³ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ⁴¹⁴  like a cloud,

who fly like doves to their shelters? ⁴¹⁵ 

60:9 Indeed, the coastlands ⁴¹⁶  look eagerly for me,

the large ships ⁴¹⁷  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁴¹⁸ 

the Holy One of Israel, ⁴¹⁹  for he has bestowed honor on you.

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ⁴²⁰ 

60:11 Your gates will remain open at all times;

they will not be shut during the day or at night,

so that the wealth of nations may be delivered,

with their kings leading the way. ⁴²¹ 

60:12 Indeed, ⁴²²  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ⁴²³ 

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ⁴²⁴ 

I will bestow honor on my throne room. ⁴²⁵ 

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ⁴²⁶ 

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ⁴²⁷  a permanent source of pride

and joy to coming generations.

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ⁴²⁸ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ⁴²⁹  the powerful ruler of Jacob. ⁴³⁰ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ⁴³¹  God’s purpose in his own generation, died, ⁴³²  was buried with his ancestors, ⁴³³  and experienced ⁴³⁴  decay,

Roma 15:18-19

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ⁴³⁵  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁴³⁶ 

Kolose 1:16-23

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴³⁷  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁴³⁸  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁴³⁹  from among the dead, so that he himself may become first in all things. ⁴⁴⁰ 

1:19 For God ⁴⁴¹  was pleased to have all his ⁴⁴²  fullness dwell ⁴⁴³  in the Son ⁴⁴⁴ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁴⁴⁵  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴⁴⁶  minds ⁴⁴⁷  as expressed through ⁴⁴⁸  your evil deeds, 1:22 but now he has reconciled you ⁴⁴⁹  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ⁴⁵⁰  without shifting ⁴⁵¹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Kolose 1:10

1:10 so that you may live ⁴⁵²  worthily of the Lord and please him in all respects ⁴⁵³  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁵⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ⁴⁵⁵  a slave ⁴⁵⁶  of God and apostle of Jesus Christ, to further the faith ⁴⁵⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1-2

Salutation

1:1 From Paul, ⁴⁵⁸  a slave ⁴⁵⁹  of God and apostle of Jesus Christ, to further the faith ⁴⁶⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴⁶¹ 

Titus 2:6

2:6 Encourage younger men likewise to be self-controlled, ⁴⁶² 

Titus 1:5-8

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 1:6 An elder must be blameless, ⁴⁶³  the husband of one wife, ⁴⁶⁴  with faithful children ⁴⁶⁵  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ⁴⁶⁶  must be blameless as one entrusted with God’s work, ⁴⁶⁷  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Filemon 1:6-7

1:6 I pray ⁴⁶⁸  that the faith you share with us may deepen your understanding of every blessing ⁴⁶⁹  that belongs to you ⁴⁷⁰  in Christ. ⁴⁷¹  1:7 I ⁴⁷²  have had great joy and encouragement because ⁴⁷³  of your love, for the hearts ⁴⁷⁴  of the saints have been refreshed through you, brother.

Filemon 1:3

1:3 Grace and peace to you ⁴⁷⁵  from God our Father and the Lord Jesus Christ!

Yohanes 1:5-8

1:5 And the light shines on ⁴⁷⁶  in the darkness, ⁴⁷⁷  but ⁴⁷⁸  the darkness has not mastered it. ⁴⁷⁹ 

1:6 A man came, sent from God, whose name was John. ⁴⁸⁰  1:7 He came as a witness ⁴⁸¹  to testify ⁴⁸²  about the light, so that everyone ⁴⁸³  might believe through him. 1:8 He himself was not the light, but he came to testify ⁴⁸⁴  about the light.

[7:1]  ¹ tn Heb “house” (also in the following verse).

[7:1]  ² tn Or “rest.”

[7:1]  ³ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[7:3]  ⁴ tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.

[7:3]  ⁵ tn Heb “all that is in your heart.”

[7:1]  ⁶ tn Heb “house” (also in the following verse).

[7:1]  ⁷ tn Or “rest.”

[7:1]  ⁸ tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.

[13:1]  ⁹ tn Heb “Amnon the son of David loved her.” The following verse indicates the extreme nature of his infatuation, so the translation uses “madly in love” here.

[13:1]  sn Amnon was the half-brother of Tamar; Absalom was her full blood-brother.

[13:2]  ¹⁰ tn Heb “and there was distress to Amnon so that he made himself sick.”

[22:1]  ¹¹ 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]  ¹² tn Heb “spoke.”

[22:1]  ¹³ tn Heb “in the day,” or “at the time.”

[22:1]  ¹⁴ tn Heb “hand.”

[22:1]  ¹⁵ tn Heb “and from the hand of Saul.”

[22:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “in whom.”

[22:3]  ²⁰ 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]  ²¹ tn The parallel version of the song in Ps 18 does not include this last line.

[22:4]  ²² 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]  ²³ tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah, “Yahweh”), resulting in “[to the] praiseworthy one I cried out, [to the] Lord.”

[22:5]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.

[22:6]  ²⁸ tn Heb “surrounded me.”

[22:6]  ²⁹ tn Heb “confronted me.”

[22:7]  ³⁰ 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]  ³¹ 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]  ³² tn Heb “and my cry for help [entered] his ears.”

[22:8]  ³³ 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]  ³⁴ tn Ps 18:7 reads “the roots of the mountains.”

[22:8]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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 Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm.

[22:11]  ⁴¹ tn Or “rode upon.”

[22:11]  ⁴² 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 Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line).

[22:11]  ⁴³ tc The translation follows very many medieval Hebrew mss in reading וַיֵּדֶא (vayyÿde’, “and he glided”; cf. NIV “soared”; NCV “raced”) rather than MT וַיֵּרָא (vayyera’, “and he appeared,” so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there).

[22:11]  ⁴⁴ sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[22:12]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.

[22:14]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Heb “sent.”

[22:15]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Or “channels.”

[22:16]  ⁵⁵ tn Or “foundations.”

[22:16]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Heb “became my support.”

[22:20]  ⁶³ tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).

[22:21]  ⁶⁴ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

[22:21]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.

[22:22]  ⁶⁸ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[22:22]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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 Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18-20).

[22:24]  ⁷² 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 Lord (see Ps 101).

[22:25]  ⁷³ tn Heb “according to my righteousness.” See v. 21.

[22:25]  ⁷⁴ tn Heb “according to my purity before his eyes.”

[22:26]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Or “innocent.”

[22:26]  ⁷⁸ 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]  ⁷⁹ tn Or “blameless.”

[22:27]  ⁸⁰ tc The translation follows two medieval Hebrew mss in reading תִּתְפַּתָּל (titpattal, from the root פתל, “to twist”) rather than the MT תִּתַּפָּל (tittappal, from the root תפל, “to be tasteless,” “behave silly”; cf. KJV “unsavoury”). See as well the parallel passage in Ps 18:26. The verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words. Cf. NAB, NASB “astute”; NIV “shrewd”; NRSV “perverse”; TEV, NLT “hostile.”

[22:27]  ⁸¹ 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]  ⁸² tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).

[22:28]  ⁸³ tc Heb “but your eyes are upon the proud, you bring low.” Ps 18:27 reads “but proud eyes you bring low.”

[22:29]  ⁸⁴ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:29]  ⁸⁵ tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (ta’ir, “you cause to shine”) before the words “my lamp.” See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

[22:29]  ⁸⁶ 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 “Lord” as a vocative under the influence of the vocative in the first part of the verse.

[22:29]  ⁸⁷ tn Heb “my darkness.”

[22:30]  ⁸⁸ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:30]  ⁸⁹ tn Heb “by you.”

[22:30]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Heb “by my God.”

[22:30]  ⁹³ tn David uses hyperbole to emphasize his God-given military superiority.

[22:31]  ⁹⁴ 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]  ⁹⁵ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

[22:32]  ⁹⁶ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:32]  ⁹⁷ tn Heb “rocky cliff,” which is a metaphor of protection.

[22:32]  ⁹⁸ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, “rocky cliff”) in Deut 32:4, 15, 17-18, 30.

[22:33]  ⁹⁹ tn Heb “the God.” See the note at v. 31.

[22:33]  ¹⁰⁰ tc 4QSam^a 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]  ¹⁰¹ tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.

[22:33]  ¹⁰² 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]  ¹⁰³ tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew mss in reading רַגְלַי (raglai, “my feet”) rather than the MT רַגְלָיו (raglav, “his feet”). See as well Ps 18:33.

[22:34]  ¹⁰⁴ 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]  ¹⁰⁵ tn Heb “teaches.”

[22:35]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.

[22:37]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ tn Heb “you clothed me with strength for battle.”

[22:40]  ¹¹⁴ tn Heb “you make those who rise against me kneel beneath me.”

[22:41]  ¹¹⁵ 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]  ¹¹⁶ tc The translation follows one medieval Hebrew ms and the ancient versions in reading the Piel יְשַׁוְּעוּ (yÿshavvÿ’u, “they cry for help”) rather than the Qal of the MT יִשְׁעוּ (yish’u, “they look about for help”). See Ps 18:41 as well.

[22:42]  ¹¹⁷ tn Heb “but there is no deliverer.”

[22:42]  ¹¹⁸ tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

[22:43]  ¹¹⁹ tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.

[22:44]  ¹²⁰ 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]  ¹²¹ 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]  ¹²² 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]  ¹²³ 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]  ¹²⁴ tn Heb “wither, wear out.”

[22:46]  ¹²⁵ 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]  ¹²⁶ tn Heb “from.”

[22:46]  ¹²⁷ tn Heb “prisons.” Their besieged cities are compared to prisons.

[22:47]  ¹²⁸ 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 Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.

[22:47]  ¹²⁹ tn Heb “my rocky cliff,” which is a metaphor for protection.

[22:47]  ¹³⁰ tn Or “blessed [i.e., praised] be.”

[22:47]  ¹³¹ 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]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn Heb “and [is the one who] brings down nations beneath me.”

[22:49]  ¹³⁵ tn Heb “and [the one who] brings me out from my enemies.”

[22:49]  ¹³⁶ 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 Lord has given him victory over his enemies and forced them to acknowledge the psalmist’s superiority.

[22:49]  ¹³⁷ tn Heb “from those who rise against me.”

[22:50]  ¹³⁸ sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.

[22:50]  ¹³⁹ tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

[22:51]  ¹⁴⁰ tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew mss of the MT which read מִגְדּוֹל (migdol, “tower”). See Ps 18:50.

[22:51]  ¹⁴¹ tn Heb “[the one who] does loyalty to his anointed one.”

[22:1]  ¹⁴² 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]  ¹⁴³ tn Heb “spoke.”

[22:1]  ¹⁴⁴ tn Heb “in the day,” or “at the time.”

[22:1]  ¹⁴⁵ tn Heb “hand.”

[22:1]  ¹⁴⁶ tn Heb “and from the hand of Saul.”

[22:2]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ tn Or “in whom.”

[22:3]  ¹⁵¹ 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]  ¹⁵² tn The parallel version of the song in Ps 18 does not include this last line.

[22:4]  ¹⁵³ 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]  ¹⁵⁴ tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah, “Yahweh”), resulting in “[to the] praiseworthy one I cried out, [to the] Lord.”

[22:5]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ 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]  ¹⁵⁸ tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.

[22:6]  ¹⁵⁹ tn Heb “surrounded me.”

[22:6]  ¹⁶⁰ tn Heb “confronted me.”

[22:7]  ¹⁶¹ 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]  ¹⁶² 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]  ¹⁶³ tn Heb “and my cry for help [entered] his ears.”

[22:8]  ¹⁶⁴ 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]  ¹⁶⁵ tn Ps 18:7 reads “the roots of the mountains.”

[22:8]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷¹ 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 Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm.

[22:11]  ¹⁷² tn Or “rode upon.”

[22:11]  ¹⁷³ 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 Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line).

[22:11]  ¹⁷⁴ tc The translation follows very many medieval Hebrew mss in reading וַיֵּדֶא (vayyÿde’, “and he glided”; cf. NIV “soared”; NCV “raced”) rather than MT וַיֵּרָא (vayyera’, “and he appeared,” so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there).

[22:11]  ¹⁷⁵ sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[22:12]  ¹⁷⁶ 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]  ¹⁷⁷ 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]  ¹⁷⁸ 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]  ¹⁷⁹ tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.

[22:14]  ¹⁸⁰ 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]  ¹⁸¹ 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]  ¹⁸² tn Heb “sent.”

[22:15]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ tn Or “channels.”

[22:16]  ¹⁸⁶ tn Or “foundations.”

[22:16]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ 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]  ¹⁹⁰ 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]  ¹⁹¹ 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]  ¹⁹² 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]  ¹⁹³ tn Heb “became my support.”

[22:20]  ¹⁹⁴ tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).

[22:21]  ¹⁹⁵ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

[22:21]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.

[22:22]  ¹⁹⁹ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[22:22]  ²⁰⁰ 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]  ²⁰¹ 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]  ²⁰² 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 Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18-20).

[22:24]  ²⁰³ 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 Lord (see Ps 101).

[22:25]  ²⁰⁴ tn Heb “according to my righteousness.” See v. 21.

[22:25]  ²⁰⁵ tn Heb “according to my purity before his eyes.”

[22:26]  ²⁰⁶ 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]  ²⁰⁷ 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]  ²⁰⁸ tn Or “innocent.”

[22:26]  ²⁰⁹ 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]  ²¹⁰ tn Or “blameless.”

[22:27]  ²¹¹ tc The translation follows two medieval Hebrew mss in reading תִּתְפַּתָּל (titpattal, from the root פתל, “to twist”) rather than the MT תִּתַּפָּל (tittappal, from the root תפל, “to be tasteless,” “behave silly”; cf. KJV “unsavoury”). See as well the parallel passage in Ps 18:26. The verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words. Cf. NAB, NASB “astute”; NIV “shrewd”; NRSV “perverse”; TEV, NLT “hostile.”

[22:27]  ²¹² 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]  ²¹³ tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).

[22:28]  ²¹⁴ tc Heb “but your eyes are upon the proud, you bring low.” Ps 18:27 reads “but proud eyes you bring low.”

[22:29]  ²¹⁵ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:29]  ²¹⁶ tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (ta’ir, “you cause to shine”) before the words “my lamp.” See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

[22:29]  ²¹⁷ 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 “Lord” as a vocative under the influence of the vocative in the first part of the verse.

[22:29]  ²¹⁸ tn Heb “my darkness.”

[22:30]  ²¹⁹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:30]  ²²⁰ tn Heb “by you.”

[22:30]  ²²¹ 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]  ²²² 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]  ²²³ tn Heb “by my God.”

[22:30]  ²²⁴ tn David uses hyperbole to emphasize his God-given military superiority.

[22:31]  ²²⁵ 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]  ²²⁶ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

[22:32]  ²²⁷ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:32]  ²²⁸ tn Heb “rocky cliff,” which is a metaphor of protection.

[22:32]  ²²⁹ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, “rocky cliff”) in Deut 32:4, 15, 17-18, 30.

[1:2]  ²³⁰ sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.

[1:2]  ²³¹ tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.

[1:2]  ²³² tn Heb “he fell to the ground and did obeisance.”

[1:4]  ²³³ tn Heb “What was the word?”

[1:4]  ²³⁴ tn Heb “from the people.”

[1:4]  ²³⁵ tn Heb “fell and died.”

[1:5]  ²³⁶ tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier.

[1:5]  ²³⁷ tc Instead of the MT “who was recounting this to him, ‘How do you know that Saul and his son Jonathan are dead?’” the Syriac Peshitta reads “declare to me how Saul and his son Jonathan died.”

[1:6]  ²³⁸ tc The Syriac Peshitta and one ms of the LXX lack the words “who was telling him this” of the MT.

[1:8]  ²³⁹ tc The present translation reads with the Qere and many medieval Hebrew mss “and I said,” rather than the Kethib which has “and he said.” See the LXX, Syriac Peshitta, and Vulgate, all of which have the first person.

[1:9]  ²⁴⁰ tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”

[1:9]  ²⁴¹ tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.

[1:9]  ²⁴² tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack “still.”

[1:10]  ²⁴³ tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”

[1:10]  ²⁴⁴ tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).

[1:10]  ²⁴⁵ sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.

[1:11]  ²⁴⁶ tc The present translation follows the Qere and many medieval Hebrew mss in reading “his garments,” rather than “his garment,” the reading of the Kethib.

[1:13]  ²⁴⁷ tn The Hebrew word used here refers to a foreigner whose social standing was something less than that of native residents of the land, but something more than that of a nonresident alien who was merely passing through.

[1:15]  ²⁴⁸ tn Heb “young men.”

[1:18]  ²⁴⁹ tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.” To make this clear the words “the song of” are supplied in the translation.

[1:18]  ²⁵⁰ sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13. It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).

[1:19]  ²⁵¹ sn The word beauty is used figuratively here to refer to Saul and Jonathan.

[1:20]  ²⁵² sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.

[1:21]  ²⁵³ tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).

[1:21]  ²⁵⁴ tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (ga’al). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.

[1:21]  ²⁵⁵ tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew mss, rather than מָשִׁיחַ (mashiakh) of the MT. Although the Syriac Peshitta understands the statement to pertain to Saul, the point here is not that Saul is not anointed. Rather, it is the shield of Saul that lies discarded and is no longer anointed. In ancient Near Eastern practice a warrior’s shield that was in normal use would have to be anointed regularly in order to ensure that the leather did not become dry and brittle. Like other warriors of his day Saul would have carefully maintained his tools of trade. But now that he is dead, the once-cared-for shield of the mighty warrior lies sadly discarded and woefully neglected, a silent but eloquent commentary on how different things are now compared to the way they were during Saul’s lifetime.

[1:1]  ²⁵⁶ sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.

[1:1]  ²⁵⁷ sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).

[1:1]  ²⁵⁸ sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.

[1:2]  ²⁵⁹ sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.

[1:2]  ²⁶⁰ tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.

[1:2]  ²⁶¹ tn Heb “he fell to the ground and did obeisance.”

[1:4]  ²⁶² tn Heb “What was the word?”

[1:4]  ²⁶³ tn Heb “from the people.”

[1:4]  ²⁶⁴ tn Heb “fell and died.”

[1:5]  ²⁶⁵ tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier.

[1:5]  ²⁶⁶ tc Instead of the MT “who was recounting this to him, ‘How do you know that Saul and his son Jonathan are dead?’” the Syriac Peshitta reads “declare to me how Saul and his son Jonathan died.”

[1:6]  ²⁶⁷ tc The Syriac Peshitta and one ms of the LXX lack the words “who was telling him this” of the MT.

[1:8]  ²⁶⁸ tc The present translation reads with the Qere and many medieval Hebrew mss “and I said,” rather than the Kethib which has “and he said.” See the LXX, Syriac Peshitta, and Vulgate, all of which have the first person.

[1:9]  ²⁶⁹ tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”

[1:9]  ²⁷⁰ tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.

[1:9]  ²⁷¹ tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack “still.”

[1:10]  ²⁷² tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”

[1:10]  ²⁷³ tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).

[1:10]  ²⁷⁴ sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.

[1:11]  ²⁷⁵ tc The present translation follows the Qere and many medieval Hebrew mss in reading “his garments,” rather than “his garment,” the reading of the Kethib.

[1:13]  ²⁷⁶ tn The Hebrew word used here refers to a foreigner whose social standing was something less than that of native residents of the land, but something more than that of a nonresident alien who was merely passing through.

[1:15]  ²⁷⁷ tn Heb “young men.”

[1:2]  ²⁷⁸ sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.

[1:2]  ²⁷⁹ tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.

[1:2]  ²⁸⁰ tn Heb “he fell to the ground and did obeisance.”

[1:9]  ²⁸¹ tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”

[1:9]  ²⁸² tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.

[1:9]  ²⁸³ tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack “still.”

[1:10]  ²⁸⁴ tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”

[1:10]  ²⁸⁵ tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).

[1:10]  ²⁸⁶ sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.

[1:2]  ²⁸⁷ sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.

[1:2]  ²⁸⁸ tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.

[1:2]  ²⁸⁹ tn Heb “he fell to the ground and did obeisance.”

[15:8]  ²⁹⁰ tn Heb “for your servant vowed a vow.” The formal court style of referring to one’s self in third person (“your servant”) has been translated here as first person for clarity.

[15:8]  ²⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:9]  ²⁹² tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.

[15:10]  ²⁹³ tn Heb “say.”

[15:11]  ²⁹⁴ tn Heb “being invited and going naively and they did not know anything.”

[15:12]  ²⁹⁵ tn Traditionally, “counselor,” but this term is more often associated with psychological counseling today, so “adviser” was used in the translation instead.

[15:12]  ²⁹⁶ tn Heb “Absalom sent for Ahithophel the Gilonite, the adviser of David, from his city, from Giloh, while he was sacrificing.” It is not entirely clear who (Absalom or Ahithophel) was offering the sacrifices.

[15:13]  ²⁹⁷ tn Heb “the heart of the men of Israel is with Absalom.”

[15:14]  ²⁹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:14]  ²⁹⁹ tn Heb “Arise!”

[15:14]  ³⁰⁰ tn Heb “let’s flee.”

[15:14]  ³⁰¹ tn Heb “thrust.”

[15:14]  ³⁰² tn Heb “and strike the city with the edge of the sword.”

[15:15]  ³⁰³ tn Heb “according to all that my lord the king will choose, behold your servants!”

[17:3]  ³⁰⁴ 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]  ³⁰⁵ tn Heb “all of the people will be safe.”

[17:4]  ³⁰⁶ tn Heb “elders.”

[17:5]  ³⁰⁷ tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.

[17:5]  ³⁰⁸ tn Heb “what is in his mouth.”

[17:7]  ³⁰⁹ tn Heb “Not good is the advice which Ahithophel has advised at this time.”

[17:8]  ³¹⁰ 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]  ³¹¹ 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].”

[19:4]  ³¹² tn Heb “with a great voice.”

[19:5]  ³¹³ tn Heb “came to.”

[19:6]  ³¹⁴ tn Heb “today.”

[19:6]  ³¹⁵ tc The translation follows the Qere, 4QSam^a, and many medieval Hebrew mss in reading לוּ (lu, “if”) rather than MT לֹא (lo’, “not”).

[19:6]  ³¹⁶ tc The Lucianic Greek recension and Syriac Peshitta lack “today.”

[19:7]  ³¹⁷ tn Heb “and speak to the heart of.”

[19:8]  ³¹⁸ tn Heb “all the people.”

[19:8]  ³¹⁹ tn The Hebrew text has simply “Israel” (see 18:16-17).

[19:8]  ³²⁰ tn Heb “had fled, each to his tent.”

[19:10]  ³²¹ tn Heb “over us.”

[19:10]  ³²² 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).

[1:20]  ³²³ sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.

[1:21]  ³²⁴ tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).

[1:21]  ³²⁵ tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (ga’al). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.

[1:21]  ³²⁶ tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew mss, rather than מָשִׁיחַ (mashiakh) of the MT. Although the Syriac Peshitta understands the statement to pertain to Saul, the point here is not that Saul is not anointed. Rather, it is the shield of Saul that lies discarded and is no longer anointed. In ancient Near Eastern practice a warrior’s shield that was in normal use would have to be anointed regularly in order to ensure that the leather did not become dry and brittle. Like other warriors of his day Saul would have carefully maintained his tools of trade. But now that he is dead, the once-cared-for shield of the mighty warrior lies sadly discarded and woefully neglected, a silent but eloquent commentary on how different things are now compared to the way they were during Saul’s lifetime.

[1:15]  ³²⁷ tn Heb “young men.”

[1:1]  ³²⁸ sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.

[1:1]  ³²⁹ sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).

[1:1]  ³³⁰ sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.

[1:2]  ³³¹ sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.

[1:2]  ³³² tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.

[1:2]  ³³³ tn Heb “he fell to the ground and did obeisance.”

[1:4]  ³³⁴ tn Heb “What was the word?”

[1:4]  ³³⁵ tn Heb “from the people.”

[1:4]  ³³⁶ tn Heb “fell and died.”

[1:5]  ³³⁷ tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier.

[1:5]  ³³⁸ tc Instead of the MT “who was recounting this to him, ‘How do you know that Saul and his son Jonathan are dead?’” the Syriac Peshitta reads “declare to me how Saul and his son Jonathan died.”

[1:6]  ³³⁹ tc The Syriac Peshitta and one ms of the LXX lack the words “who was telling him this” of the MT.

[1:8]  ³⁴⁰ tc The present translation reads with the Qere and many medieval Hebrew mss “and I said,” rather than the Kethib which has “and he said.” See the LXX, Syriac Peshitta, and Vulgate, all of which have the first person.

[1:9]  ³⁴¹ tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”

[1:9]  ³⁴² tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.

[1:9]  ³⁴³ tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack “still.”

[1:10]  ³⁴⁴ tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”

[1:10]  ³⁴⁵ tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).

[1:10]  ³⁴⁶ sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.

[1:11]  ³⁴⁷ tc The present translation follows the Qere and many medieval Hebrew mss in reading “his garments,” rather than “his garment,” the reading of the Kethib.

[1:13]  ³⁴⁸ tn The Hebrew word used here refers to a foreigner whose social standing was something less than that of native residents of the land, but something more than that of a nonresident alien who was merely passing through.

[1:15]  ³⁴⁹ tn Heb “young men.”

[1:18]  ³⁵⁰ tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.” To make this clear the words “the song of” are supplied in the translation.

[1:18]  ³⁵¹ sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13. It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).

[1:19]  ³⁵² sn The word beauty is used figuratively here to refer to Saul and Jonathan.

[1:20]  ³⁵³ sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.

[1:21]  ³⁵⁴ tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).

[1:21]  ³⁵⁵ tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (ga’al). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.

[1:21]  ³⁵⁶ tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew mss, rather than מָשִׁיחַ (mashiakh) of the MT. Although the Syriac Peshitta understands the statement to pertain to Saul, the point here is not that Saul is not anointed. Rather, it is the shield of Saul that lies discarded and is no longer anointed. In ancient Near Eastern practice a warrior’s shield that was in normal use would have to be anointed regularly in order to ensure that the leather did not become dry and brittle. Like other warriors of his day Saul would have carefully maintained his tools of trade. But now that he is dead, the once-cared-for shield of the mighty warrior lies sadly discarded and woefully neglected, a silent but eloquent commentary on how different things are now compared to the way they were during Saul’s lifetime.

[1:22]  ³⁵⁷ tn The Hebrew imperfect verbal form is used here to indicate repeated past action.

[1:23]  ³⁵⁸ tn Heb “beloved and dear.”

[1:24]  ³⁵⁹ sn Clothing of scarlet was expensive and beyond the financial reach of most people.

[1:27]  ³⁶⁰ sn The expression weapons of war may here be a figurative way of referring to Saul and Jonathan.

[1:1]  ³⁶¹ sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.

[1:1]  ³⁶² sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).

[1:1]  ³⁶³ sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.

[1:2]  ³⁶⁴ sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.

[1:2]  ³⁶⁵ tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.

[1:2]  ³⁶⁶ tn Heb “he fell to the ground and did obeisance.”

[1:4]  ³⁶⁷ tn Heb “What was the word?”

[1:4]  ³⁶⁸ tn Heb “from the people.”

[1:4]  ³⁶⁹ tn Heb “fell and died.”

[1:5]  ³⁷⁰ tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier.

[1:5]  ³⁷¹ tc Instead of the MT “who was recounting this to him, ‘How do you know that Saul and his son Jonathan are dead?’” the Syriac Peshitta reads “declare to me how Saul and his son Jonathan died.”

[1:6]  ³⁷² tc The Syriac Peshitta and one ms of the LXX lack the words “who was telling him this” of the MT.

[1:8]  ³⁷³ tc The present translation reads with the Qere and many medieval Hebrew mss “and I said,” rather than the Kethib which has “and he said.” See the LXX, Syriac Peshitta, and Vulgate, all of which have the first person.

[1:9]  ³⁷⁴ tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”

[1:9]  ³⁷⁵ tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.

[1:9]  ³⁷⁶ tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack “still.”

[1:10]  ³⁷⁷ tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”

[1:10]  ³⁷⁸ tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).

[1:10]  ³⁷⁹ sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.

[1:11]  ³⁸⁰ tc The present translation follows the Qere and many medieval Hebrew mss in reading “his garments,” rather than “his garment,” the reading of the Kethib.

[1:13]  ³⁸¹ tn The Hebrew word used here refers to a foreigner whose social standing was something less than that of native residents of the land, but something more than that of a nonresident alien who was merely passing through.

[1:15]  ³⁸² tn Heb “young men.”

[1:18]  ³⁸³ tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.” To make this clear the words “the song of” are supplied in the translation.

[1:18]  ³⁸⁴ sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13. It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).

[1:19]  ³⁸⁵ sn The word beauty is used figuratively here to refer to Saul and Jonathan.

[1:20]  ³⁸⁶ sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.

[1:21]  ³⁸⁷ tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).

[1:21]  ³⁸⁸ tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (ga’al). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.

[1:21]  ³⁸⁹ tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew mss, rather than מָשִׁיחַ (mashiakh) of the MT. Although the Syriac Peshitta understands the statement to pertain to Saul, the point here is not that Saul is not anointed. Rather, it is the shield of Saul that lies discarded and is no longer anointed. In ancient Near Eastern practice a warrior’s shield that was in normal use would have to be anointed regularly in order to ensure that the leather did not become dry and brittle. Like other warriors of his day Saul would have carefully maintained his tools of trade. But now that he is dead, the once-cared-for shield of the mighty warrior lies sadly discarded and woefully neglected, a silent but eloquent commentary on how different things are now compared to the way they were during Saul’s lifetime.

[1:22]  ³⁹⁰ tn The Hebrew imperfect verbal form is used here to indicate repeated past action.

[1:23]  ³⁹¹ tn Heb “beloved and dear.”

[1:24]  ³⁹² sn Clothing of scarlet was expensive and beyond the financial reach of most people.

[1:27]  ³⁹³ sn The expression weapons of war may here be a figurative way of referring to Saul and Jonathan.

[5:14]  ³⁹⁴ tc The BHS editors suggest reading צֻוֵּאתִי (tsuvve’ti, “and I was appointed”) rather than the reading of the MT, אֹתִי צִוָּה (tsivvah ’oti, “he appointed me”).

[5:14]  ³⁹⁵ tc The translation reads with one medieval Hebrew MS פֶּחָה (pekhah, “governor”) rather than פֶּחָם (pekham, “their governor”) of the MT. One would expect the form with pronominal suffix to have a tav (ת) before the suffix.

[5:14]  ³⁹⁶ tn Heb “brothers.”

[5:14]  ³⁹⁷ tn Heb “the food of the governor.” Cf. v. 18.

[5:15]  ³⁹⁸ tc The Hebrew term אַחַר (’akhar) is difficult here. It normally means “after,” but that makes no sense here. Some scholars emend it to אַחַד (’akhad) and supply the word “day,” which yields the sense “daily.” Cf. TEV “40 silver coins a day for food and wine.”

[5:16]  ³⁹⁹ tn Heb “we did not purchase.”

[5:17]  ⁴⁰⁰ tn Heb “who were gathered around us at my table.”

[5:17]  ⁴⁰¹ tn Or “from the Gentiles.” The same Hebrew word can refer to “the Gentiles” or “the nations.” Cf. the phrase in 6:16.

[23:18]  ⁴⁰² tn Heb “for eating to fullness and for beautiful covering[s].”

[23:18]  sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.

[49:23]  ⁴⁰³ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁴⁰⁴ tn Heb “you.” See the preceding note.

[49:23]  ⁴⁰⁵ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[60:5]  ⁴⁰⁶ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁴⁰⁷ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁴⁰⁸ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ⁴⁰⁹ tn Heb “an abundance of camels will cover you.”

[60:6]  ⁴¹⁰ tn Heb “all of them, from Sheba.”

[60:6]  ⁴¹¹ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ⁴¹² tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ⁴¹³ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[60:8]  ⁴¹⁴ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ⁴¹⁵ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ⁴¹⁶ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁴¹⁷ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁴¹⁸ tn Heb “to the name of the Lord your God.”

[60:9]  ⁴¹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:10]  ⁴²⁰ tn Heb “in my favor I will have compassion on you.”

[60:11]  ⁴²¹ tn Or “led in procession.” The participle is passive.

[60:12]  ⁴²² tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ⁴²³ tn The infinitive absolute appears before the finite verb for emphasis.

[60:13]  ⁴²⁴ tn Or “holy place, sanctuary.”

[60:13]  ⁴²⁵ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

[60:14]  ⁴²⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:15]  ⁴²⁷ tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[60:16]  ⁴²⁸ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

[60:16]  ⁴²⁹ tn Or “redeemer.” See the note at 41:14.

[60:16]  ⁴³⁰ sn See 1:24 and 49:26.

[13:36]  ⁴³¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁴³² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁴³³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁴³⁴ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[15:18]  ⁴³⁵ tn Grk “unto obedience.”

[15:1]  ⁴³⁶ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:16]  ⁴³⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁴³⁸ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ⁴³⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁴⁴⁰ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ⁴⁴¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁴⁴² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁴⁴³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁴⁴⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ⁴⁴⁵ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ⁴⁴⁶ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁴⁴⁷ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁴⁴⁸ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ⁴⁴⁹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:23]  ⁴⁵⁰ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁴⁵¹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:10]  ⁴⁵² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁵³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ⁴⁵⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁵⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁵⁶ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴⁵⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ⁴⁵⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁵⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴⁶⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁴⁶¹ tn Grk “before eternal ages.”

[2:6]  ⁴⁶² tn Or “sensible.”

[1:6]  ⁴⁶³ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ⁴⁶⁴ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ⁴⁶⁵ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ⁴⁶⁶ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁴⁶⁷ tn Grk “as God’s steward.”

[1:6]  ⁴⁶⁸ tn The term ὅπως ({opw") refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumeno" epi twn proseucwn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.

[1:6]  ⁴⁶⁹ tn Grk “everything good.”

[1:6]  ⁴⁷⁰ tc ‡ ὑμῖν (Jumin, “you”) is found in many valuable witnesses (Ì⁶¹ א F G P 0278 33 1739 1881 al sy co). The witnesses for ἡμῖν (Jhmin, “us”) are not as strong (A C D Ψ 048^vid Ï), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.

[1:6]  ⁴⁷¹ tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (Jh koinwnia th" pistew" sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energh"; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignwsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (panto" agaqou)? and (4) what is the force of εἰς Χριστόν (ei" Criston)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is on Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.

[1:7]  ⁴⁷² tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.

[1:7]  ⁴⁷³ tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”

[1:7]  ⁴⁷⁴ tn The word translated “hearts” here is σπλάγχνα (splancna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).

[1:3]  ⁴⁷⁵ tn Grk “Grace to you and peace.”

[1:5]  ⁴⁷⁶ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ⁴⁷⁷ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ⁴⁷⁸ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ⁴⁷⁹ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

[1:6]  ⁴⁸⁰ sn John refers to John the Baptist.

[1:7]  ⁴⁸¹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ⁴⁸² tn Or “to bear witness.”

[1:7]  ⁴⁸³ tn Grk “all.”

[1:8]  ⁴⁸⁴ tn Or “to bear witness.”