2 Samuel 21:3-14
Konteks21:3 David said to the Gibeonites, “What can I do for you, and how can I make amends so that you will bless 1 the Lord’s inheritance?”
21:4 The Gibeonites said to him, “We 2 have no claim to silver or gold from Saul or from his family, 3 nor would we be justified in putting to death anyone in Israel.” David asked, 4 “What then are you asking me to do for you?” 21:5 They replied to the king, “As for this man who exterminated us and who schemed against us so that we were destroyed and left without status throughout all the borders of Israel – 21:6 let seven of his male descendants be turned over to us, and we will execute 5 them before the Lord in Gibeah of Saul, who was the Lord’s chosen one.” 6 The king replied, “I will turn them over.”
21:7 The king had mercy on Mephibosheth son of Jonathan, the son of Saul, in light of the Lord’s oath that had been taken between David and Jonathan son of Saul. 21:8 So the king took Armoni and Mephibosheth, the two sons of Aiah’s daughter Rizpah whom she had born to Saul, and the five sons of Saul’s daughter Merab 7 whom she had born to Adriel the son of Barzillai the Meholathite. 21:9 He turned them over to the Gibeonites, and they executed them on a hill before the Lord. The seven of them 8 died 9 together; they were put to death during harvest time – during the first days of the beginning 10 of the barley harvest.
21:10 Rizpah the daughter of Aiah took sackcloth and spread it out for herself on a rock. From the beginning of the harvest until the rain fell on them, 11 she did not allow the birds of the air to feed 12 on them by day, nor the wild animals 13 by night. 21:11 When David was told what Rizpah daughter of Aiah, Saul’s concubine, had done, 21:12 he 14 went and took the bones of Saul and of his son Jonathan 15 from the leaders 16 of Jabesh Gilead. (They had secretly taken 17 them from the plaza at Beth Shan. It was there that Philistines 18 publicly exposed their corpses 19 after 20 they 21 had killed Saul at Gilboa.) 21:13 David 22 brought the bones of Saul and of Jonathan his son from there; they also gathered up the bones of those who had been executed.
21:14 They buried the bones of Saul and his son Jonathan in the land of Benjamin at Zela in the grave of his father Kish. After they had done everything 23 that the king had commanded, God responded to their prayers 24 for the land.
Bilangan 16:47-50
Konteks16:47 So Aaron did 25 as Moses commanded 26 and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people. 16:48 He stood between the dead and the living, and the plague was stopped. 16:49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah. 16:50 Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped.
Bilangan 25:8
Konteks25:8 and went after the Israelite man into the tent 27 and thrust through the Israelite man and into the woman’s abdomen. 28 So the plague was stopped from the Israelites. 29
Mazmur 106:30
Konteks106:30 Phinehas took a stand and intervened, 30
and the plague subsided.
[21:3] 1 tn After the preceding imperfect verbal form, the subordinated imperative indicates purpose/result. S. R. Driver comments, “…the imper. is used instead of the more normal voluntative, for the purpose of expressing with somewhat greater force the intention of the previous verb” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 350).
[21:4] 2 tc The translation follows the Qere and several medieval Hebrew
[21:4] 4 tn Heb “and he said”; the referent (David) has been specified in the translation for clarity.
[21:6] 5 tn The exact nature of this execution is not altogether clear. The verb יָקַע (yaqa’) basically means “to dislocate” or “alienate.” In Gen 32:26 it is used of the dislocation of Jacob’s thigh. Figuratively it can refer to the removal of an individual from a group (e.g., Jer 6:8; Ezek 23:17) or to a type of punishment the specific identity of which is uncertain (e.g., here and Num 25:4); cf. NAB “dismember them”; NIV “to be killed and exposed.”
[21:6] 6 tc The LXX reads “at Gibeon on the mountain of the
[21:8] 7 tc The MT reads “Michal” here, but two Hebrew manuscripts read “Merab,” along with some LXX manuscripts. Cf. 1 Sam 18:19.
[21:9] 8 tc The translation follows the Qere and several medieval Hebrew
[21:9] 10 tc The translation follows the Qere and many medieval Hebrew
[21:10] 11 tn Heb “until water was poured on them from the sky.”
[21:10] 13 tn Heb “the beasts of the field.”
[21:12] 14 tn Heb “David.” For stylistic reasons the name has been replaced by the pronoun (“he”) in the translation.
[21:12] 15 tn Heb “the bones of Saul and the bones of Jonathan his son.” See also v. 13.
[21:12] 18 tc Against the MT, this word is better read without the definite article. The MT reading is probably here the result of wrong word division, with the letter ה (he) belonging with the preceding word שָׁם (sham) as the he directive (i.e., שָׁמָּה, samah, “to there”).
[21:12] 19 tn Heb “had hung them.”
[21:12] 20 tn Heb “in the day.”
[21:12] 21 tn Heb “Philistines.”
[21:13] 22 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[21:14] 23 tc Many medieval Hebrew
[21:14] 24 tn Heb “was entreated.” The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 §51.c).
[16:47] 26 tn Or “had spoken” (NASB); NRSV “had ordered.”
[25:8] 27 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).
[25:8] 28 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
[25:8] 29 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the
[106:30] 30 sn The intervention of Phinehas is recounted in Num 25:7-8.
