2 Samuel 11:1--24:25
Konteks11:1 In the spring of the year, at the time when kings 1 normally conduct wars, 2 David sent out Joab with his officers 3 and the entire Israelite army. 4 They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem. 5 11:2 One evening David got up from his bed and walked around on the roof of his palace. 6 From the roof he saw a woman bathing. Now this woman was very attractive. 7 11:3 So David sent someone to inquire about the woman. The messenger 8 said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?”
11:4 David sent some messengers to get her. 9 She came to him and he had sexual relations with her. 10 (Now at that time she was in the process of purifying herself from her menstrual uncleanness.) 11 Then she returned to her home. 11:5 The woman conceived and then sent word to David saying, “I’m pregnant.”
11:6 So David sent a message to Joab that said, “Send me Uriah the Hittite.” So Joab sent Uriah to David. 11:7 When Uriah came to him, David asked about how Joab and the army were doing and how the campaign was going. 12 11:8 Then David said to Uriah, “Go down to your home and relax.” 13 When Uriah left the palace, the king sent a gift to him. 14 11:9 But Uriah stayed at the door of the palace with all 15 the servants of his lord. He did not go down to his house.
11:10 So they informed David, “Uriah has not gone down to his house.” So David said to Uriah, “Haven’t you just arrived from a journey? Why haven’t you gone down to your house?” 11:11 Uriah replied to David, “The ark and Israel and Judah reside in temporary shelters, and my lord Joab and my lord’s soldiers are camping in the open field. Should I go to my house to eat and drink and have marital relations 16 with my wife? As surely as you are alive, 17 I will not do this thing!” 11:12 So David said to Uriah, “Stay here another day. Tomorrow I will send you back.” So Uriah stayed in Jerusalem both that day and the following one. 18 11:13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house.
11:14 In the morning David wrote a letter to Joab and sent it with Uriah. 11:15 In the letter he wrote: “Station Uriah in the thick of the battle and then withdraw from him so he will be cut down and killed.”
11:16 So as Joab kept watch on the city, he stationed Uriah at the place where he knew the best enemy soldiers 19 were. 11:17 When the men of the city came out and fought with Joab, some of David’s soldiers 20 fell in battle. Uriah the Hittite also died.
11:18 Then Joab sent a full battle report to David. 21 11:19 He instructed the messenger as follows: “When you finish giving the battle report to the king, 11:20 if the king becomes angry and asks you, ‘Why did you go so close to the city to fight? Didn’t you realize they would shoot from the wall? 11:21 Who struck down Abimelech the son of Jerub-Besheth? Didn’t a woman throw an upper millstone 22 down on him from the wall so that he died in Thebez? Why did you go so close to the wall?’ just say to him, ‘Your servant Uriah the Hittite is also dead.’”
11:22 So the messenger departed. When he arrived, he informed David of all the news that Joab had sent with him. 11:23 The messenger said to David, “The men overpowered us and attacked us 23 in the field. But we forced them to retreat all the way 24 to the door of the city gate. 11:24 Then the archers shot at your servants from the wall and some of the king’s soldiers 25 died. Your servant Uriah the Hittite is also dead.” 11:25 David said to the messenger, “Tell Joab, ‘Don’t let this thing upset you. 26 There is no way to anticipate whom the sword will cut down. 27 Press the battle against the city and conquer 28 it.’ Encourage him with these words.” 29
11:26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him. 30 11:27 When the time of mourning passed, David had her brought to his palace. 31 She became his wife and she bore him a son. But what David had done upset the Lord. 32
12:1 So the Lord sent Nathan 33 to David. When he came to David, 34 Nathan 35 said, 36 “There were two men in a certain city, one rich and the other poor. 12:2 The rich man had a great many flocks and herds. 12:3 But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children. 37 It used to 38 eat his food, 39 drink from his cup, and sleep in his arms. 40 It was just like a daughter to him.
12:4 “When a traveler arrived at the rich man’s home, 41 he did not want to use one of his own sheep or cattle to feed 42 the traveler who had come to visit him. 43 Instead, he took the poor man’s lamb and cooked 44 it for the man who had come to visit him.”
12:5 Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die! 45 12:6 Because he committed this cold-hearted crime, he must pay for the lamb four times over!” 46
12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose 47 you to be king over Israel and I rescued you from the hand of Saul. 12:8 I gave you your master’s house, and put your master’s wives into your arms. 48 I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 12:9 Why have you shown contempt for the word of the Lord by doing evil in my 49 sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! 50 You have killed him with the sword of the Ammonites. 12:10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 12:11 This is what the Lord says: ‘I am about to bring disaster on you 51 from inside your own household! 52 Right before your eyes I will take your wives and hand them over to your companion. 53 He will have sexual relations with 54 your wives in broad daylight! 55 12:12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’” 56
12:13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven 57 your sin. You are not going to die. 12:14 Nonetheless, because you have treated the Lord with such contempt 58 in this matter, the son who has been born to you will certainly die.”
12:15 Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill. 59 12:16 Then David prayed to 60 God for the child and fasted. 61 He would even 62 go and spend the night lying on the ground. 12:17 The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them.
12:18 On the seventh day the child died. But the servants of David were afraid to inform him that the child had died, for they said, “While the child was still alive he would not listen to us 63 when we spoke to him. How can we tell him that the child is dead? He will do himself harm!” 64
12:19 When David saw that his servants were whispering to one another, he 65 realized that the child was dead. So David asked his servants, “Is the child dead?” They replied, “Yes, he’s dead.” 12:20 So David got up from the ground, bathed, put on oil, and changed his clothes. He went to the house of the Lord and worshiped. Then, when he entered his palace, he requested that food be brought to him, and he ate.
12:21 His servants said to him, “What is this that you have done? While 66 the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!” 12:22 He replied, “While the child was still alive, I fasted and wept because I thought, 67 ‘Perhaps 68 the Lord will show pity and the child will live. 12:23 But now he is dead. Why should I fast? Am I able to bring him back? I will go to him, but he cannot return to me!’”
12:24 So David comforted his wife Bathsheba. He went to her and had marital relations with her. 69 She gave birth to a son, and David 70 named him Solomon. Now the Lord loved the child 71 12:25 and sent word through Nathan the prophet that he should be named Jedidiah 72 for the Lord’s sake.
12:26 73 So Joab fought against Rabbah of the Ammonites and captured the royal city. 12:27 Joab then sent messengers to David, saying, “I have fought against Rabbah and have captured the water supply of the city. 74 12:28 So now assemble the rest of the army 75 and besiege the city and capture it. Otherwise I will capture the city and it will be named for me.”
12:29 So David assembled all the army and went to Rabbah and fought against it and captured it. 12:30 He took the crown of their king 76 from his head – it was gold, weighed about seventy-five pounds, 77 and held a precious stone – and it was placed on David’s head. He also took from the city a great deal of plunder. 12:31 He removed 78 the people who were in it and made them do hard labor with saws, iron picks, and iron axes, putting them to work at the brick kiln. This was his policy 79 with all the Ammonite cities. Then David and all the army returned to Jerusalem. 80
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. 81 13:2 But Amnon became frustrated because he was so lovesick 82 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. 13:4 He asked Amnon, 83 “Why are you, the king’s son, 84 so depressed every morning? Can’t you tell me?” So Amnon said to him, “I’m in love with Tamar the sister of my brother Absalom.” 13:5 Jonadab replied to him, “Lie down on your bed and pretend to be sick. 85 When your father comes in to see you, say to him, ‘Please let my sister Tamar come in so she can fix some food for me. Let her prepare the food in my sight so I can watch. Then I will eat from her hand.’”
13:6 So Amnon lay down and pretended to be sick. When the king came in to see him, Amnon said to the king, “Please let my sister Tamar come in so she can make a couple of cakes in my sight. Then I will eat from her hand.”
13:7 So David sent Tamar to the house saying, “Please go to the house of Amnon your brother and prepare some food for him.” 13:8 So Tamar went to the house of Amnon her brother, who was lying down. She took the dough, kneaded it, made some cakes while he watched, 86 and baked them. 87 13:9 But when she took the pan and set it before him, he refused to eat. Instead Amnon said, “Get everyone out of here!” 88 So everyone left. 89
13:10 Then Amnon said to Tamar, “Bring the cakes into the bedroom; then I will eat from your hand.” So Tamar took the cakes that she had prepared and brought them to her brother Amnon in the bedroom. 13:11 As she brought them to him to eat, he grabbed her and said to her, “Come on! Get in bed with me, 90 my sister!”
13:12 But she said to him, “No, my brother! Don’t humiliate me! This just isn’t done in Israel! Don’t do this foolish thing! 13:13 How could I ever be rid of my humiliation? And you would be considered one of the fools 91 in Israel! Just 92 speak to the king, for he will not withhold me from you.” 13:14 But he refused to listen to her. 93 He overpowered her and humiliated her by raping her. 94 13:15 Then Amnon greatly despised her. 95 His disdain toward her surpassed the love he had previously felt toward her. 96 Amnon said to her, “Get up and leave!”
13:16 But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!” 97 But he refused to listen to her. 13:17 He called his personal attendant and said to him, “Take this woman out of my sight 98 and lock the door behind her!” 13:18 (Now she was wearing a long robe, 99 for this is what the king’s virgin daughters used to wear.) So Amnon’s 100 attendant removed her and bolted the door 101 behind her. 13:19 Then Tamar put ashes on her head and tore the long robe she was wearing. She put her hands on her head and went on her way, wailing as she went.
13:20 Her brother Absalom said to her, “Was Amnon your brother with you? Now be quiet, my sister. He is your brother. Don’t take it so seriously!” 102 Tamar, devastated, lived in the house of her brother Absalom.
13:21 Now King David heard about all these things and was very angry. 103 13:22 But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.
13:23 Two years later Absalom’s sheepshearers were in Baal Hazor, 104 near Ephraim. Absalom invited all the king’s sons. 13:24 Then Absalom went to the king and said, “My shearers have begun their work. 105 Let the king and his servants go with me.”
13:25 But the king said to Absalom, “No, my son. We shouldn’t all go. We shouldn’t burden you in that way.” Though Absalom 106 pressed 107 him, the king 108 was not willing to go. Instead, David 109 blessed him.
13:26 Then Absalom said, “If you will not go, 110 then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?” 13:27 But when Absalom pressed him, he sent Amnon and all the king’s sons along with him.
13:28 Absalom instructed his servants, “Look! When Amnon is drunk 111 and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!” 112 13:29 So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled.
13:30 While they were still on their way, the following report reached David: “Absalom has killed all the king’s sons; not one of them is left!” 13:31 Then the king stood up and tore his garments and lay down on the ground. All his servants were standing there with torn garments as well.
13:32 Jonadab, the son of David’s brother Shimeah, said, “My lord should not say, ‘They have killed all the young men who are the king’s sons.’ For only Amnon is dead. This is what Absalom has talked about 113 from the day that Amnon 114 humiliated his sister Tamar. 13:33 Now don’t let my lord the king be concerned about the report that has come saying, ‘All the king’s sons are dead.’ It is only Amnon who is dead.”
13:34 In the meantime Absalom fled. When the servant who was the watchman looked up, he saw many people coming from the west 115 on a road beside the hill. 13:35 Jonadab said to the king, “Look! The king’s sons have come! It’s just as I said!”
13:36 Just as he finished speaking, the king’s sons arrived, wailing and weeping. 116 The king and all his servants wept loudly 117 as well. 13:37 But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David 118 grieved over his son every day.
13:38 After Absalom fled and went to Geshur, he remained there for three years. 13:39 The king longed 119 to go to Absalom, for he had since been consoled over the death of Amnon. 120
14:1 Now Joab son of Zeruiah realized that the king longed to see 121 Absalom. 14:2 So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning 122 and put on garments for mourning. Don’t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time. 123 14:3 Go to the king and speak to him in the following fashion.” Then Joab told her what to say. 124
14:4 So the Tekoan woman went 125 to the king. She bowed down with her face to the ground in deference to him and said, “Please help me, 126 O king!” 14:5 The king replied to her, “What do you want?” 127 She answered, “I am a widow; my husband is dead. 14:6 Your servant 128 has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him. 14:7 Now the entire family has risen up against your servant, saying, ‘Turn over the one who struck down his brother, so that we can execute him and avenge the death 129 of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal, 130 leaving no one on the face of the earth to carry on the name of my husband.”
14:8 Then the king told the woman, “Go to your home. I will give instructions concerning your situation.” 131 14:9 The Tekoan woman said to the king, “My lord the king, let any blame fall on me and on the house of my father. But let the king and his throne be innocent!”
14:10 The king said, “Bring to me whoever speaks to you, and he won’t bother you again!” 14:11 She replied, “In that case, 132 let the king invoke the name of 133 the Lord your God so that the avenger of blood may not kill! Then they will not destroy my son!” He replied, “As surely as the Lord lives, not a single hair of your son’s head 134 will fall to the ground.”
14:12 Then the woman said, “Please permit your servant to speak to my lord the king about another matter.” He replied, “Tell me.” 14:13 The woman said, “Why have you devised something like this against God’s people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished. 14:14 Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored. 135 14:15 I have now come to speak with my lord the king about this matter, because the people have made me fearful. 136 But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant 137 asks. 14:16 Yes! 138 The king may 139 listen and deliver his female servant 140 from the hand of the man who seeks to remove 141 both me and my son from the inheritance God has given us!’ 142 14:17 So your servant said, ‘May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!’”
14:18 Then the king replied to the woman, “Don’t hide any information from me when I question you.” The woman said, “Let my lord the king speak!” 14:19 The king said, “Did Joab put you up to all of this?” 143 The woman answered, “As surely as you live, my lord the king, there is no deviation to the right or to the left from all that my lord the king has said. For your servant Joab gave me instructions. He has put all these words in your servant’s mouth. 14:20 Your servant Joab did this so as to change this situation. But my lord has wisdom like that of the angel of God, and knows everything that is happening in the land.” 144
14:21 Then the king said to Joab, “All right! I 145 will do this thing! Go and bring back the young man Absalom! 14:22 Then Joab bowed down with his face toward the ground and thanked 146 the king. Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, because the king has granted the request of your 147 servant!”
14:23 So Joab got up and went to Geshur and brought Absalom back to Jerusalem. 148 14:24 But the king said, “Let him go over 149 to his own house. He may not see my face.” So Absalom went over 150 to his own house; he did not see the king’s face.
14:25 Now in all Israel everyone acknowledged that there was no man as handsome as Absalom. 151 From the sole of his feet to the top of his head he was perfect in appearance. 152 14:26 When he would shave his head – at the end of every year he used to shave his head, for it grew too long 153 and he would shave it – he used to weigh the hair of his head at three pounds 154 according to the king’s weight. 14:27 Absalom had 155 three sons and one daughter, whose name was Tamar. She was a very attractive woman. 156
14:28 Absalom lived in Jerusalem for two years without seeing the king’s face. 14:29 Then Absalom sent a message to Joab asking him to send him to the king, but Joab was not willing to come to him. So he sent a second message to him, but he still was not willing to come. 14:30 So he said to his servants, “Look, Joab has a portion of field adjacent to mine and he has some barley there. Go and set it on fire.” 157 So Absalom’s servants set Joab’s 158 portion of the field on fire.
14:31 Then Joab got up and came to Absalom’s house. He said to him, “Why did your servants set my portion of field on fire?” 14:32 Absalom said to Joab, “Look, I sent a message to you saying, ‘Come here so that I can send you to the king with this message: 159 “Why have I come from Geshur? It would be better for me if I were still there.”’ Let me now see the face of the king. If I am at fault, let him put me to death!”
14:33 So Joab went to the king and informed him. The king 160 summoned Absalom, and he came to the king. Absalom 161 bowed down before the king with his face toward the ground and the king kissed him. 162
15:1 Some time later Absalom managed to acquire 163 a chariot and horses, as well as fifty men to serve as his royal guard. 164 15:2 Now Absalom used to get up early and stand beside the road that led to the city gate. Whenever anyone came by who had a complaint to bring to the king for arbitration, Absalom would call out to him, “What city are you from?” The person would answer, “I, your servant, 165 am from one of the tribes of Israel.” 15:3 Absalom would then say to him, “Look, your claims are legitimate and appropriate. 166 But there is no representative of the king who will listen to you.” 15:4 Absalom would then say, “If only they would make me 167 a judge in the land! Then everyone who had a judicial complaint 168 could come to me and I would make sure he receives a just settlement.”
15:5 When someone approached to bow before him, Absalom 169 would extend his hand and embrace him and kiss him. 15:6 Absalom acted this way toward everyone in Israel who came to the king for justice. In this way Absalom won the loyalty 170 of the citizens 171 of Israel.
15:7 After four 172 years Absalom said to the king, “Let me go and repay my vow that I made to the Lord while I was in Hebron. 15:8 For I made this vow 173 when I was living in Geshur in Aram: ‘If the Lord really does allow me to return to Jerusalem, 174 I will serve the Lord.’” 15:9 The king replied to him, “Go in peace.” So Absalom 175 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 176 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. 177 15:12 While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, 178 to come from his city, Giloh. 179 The conspiracy was gaining momentum, and the people were starting to side with Absalom.
15:13 Then a messenger came to David and reported, “The men of Israel are loyal to Absalom!” 180 15:14 So David said to all his servants who were with him in Jerusalem, 181 “Come on! 182 Let’s escape! 183 Otherwise no one will be delivered from Absalom! Go immediately, or else he will quickly overtake us and bring 184 disaster on us and kill the city’s residents with the sword.” 185 15:15 The king’s servants replied to the king, “We will do whatever our lord the king decides.” 186
15:16 So the king and all the members of his royal court 187 set out on foot, though the king left behind ten concubines 188 to attend to the palace. 15:17 The king and all the people set out on foot, pausing 189 at a spot 190 some distance away. 15:18 All his servants were leaving with him, 191 along with all the Kerethites, all the Pelethites, and all the Gittites – some six hundred men who had come on foot from Gath. They were leaving with 192 the king.
15:19 Then the king said to Ittai the Gittite, “Why should you come with us? Go back and stay with the new 193 king, for you are a foreigner and an exile from your own country. 194 15:20 It seems like you arrived just yesterday. Today should I make you wander around by going with us? I go where I must go. But as for you, go back and take your men 195 with you. May genuine loyal love 196 protect 197 you!”
15:21 But Ittai replied to the king, “As surely as the Lord lives and as my lord the king lives, wherever my lord the king is, whether dead or alive, 198 there I 199 will be as well!” 15:22 So David said to Ittai, “Come along then.” 200 So Ittai the Gittite went along, 201 accompanied by all his men and all the dependents 202 who were with him.
15:23 All the land was weeping loudly 203 as all these people were leaving. 204 As the king was crossing over the Kidron Valley, all the people were leaving 205 on the road that leads to the desert. 15:24 Zadok and all the Levites who were with him were carrying the ark of the covenant of God. When they positioned the ark of God, Abiathar offered sacrifices until all the people had finished leaving 206 the city.
15:25 Then the king said to Zadok, “Take the ark of God back to the city. If I find favor in the Lord’s sight he will bring me back and enable me to see both it and his dwelling place again. 15:26 However, if he should say, ‘I do not take pleasure in you,’ then he will deal with me in a way that he considers appropriate.” 207
15:27 The king said to Zadok the priest, “Are you a seer? 208 Go back to the city in peace! Your son Ahimaaz and Abiathar’s son Jonathan may go with you and Abiathar. 209 15:28 Look, I will be waiting at the fords of the desert until word from you 210 reaches me.” 15:29 So Zadok and Abiathar took the ark of God back to Jerusalem and remained there.
15:30 As David was going up the Mount of Olives, he was weeping as he went; his head was covered and his feet were bare. All the people who were with him also had their heads covered and were weeping as they went up. 15:31 Now David 211 had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, 212 “Make the advice of Ahithophel foolish, O Lord!”
15:32 When David reached the summit, where he used to worship God, Hushai the Arkite met him with his clothes torn and dirt on his head. 15:33 David said to him, “If you leave 213 with me you will be a burden to me. 15:34 But you will be able to counter the advice of Ahithophel if you go back to the city and say to Absalom, ‘I will be your servant, O king! Previously I was your father’s servant, and now I will be your servant.’ 15:35 Zadok and Abiathar the priests will be there with you. 214 Everything you hear in the king’s palace 215 you must tell Zadok and Abiathar the priests. 15:36 Furthermore, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan. You must send them to me with any information you hear.” 216
15:37 So David’s friend Hushai arrived in the city, just as Absalom was entering Jerusalem.
16:1 When David had gone a short way beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a couple of donkeys that were saddled, and on them were two hundred loaves of bread, a hundred raisin cakes, a hundred baskets of summer fruit, 217 and a container of wine.
16:2 The king asked Ziba, “Why did you bring these things?” 218 Ziba replied, “The donkeys are for the king’s family to ride on, the loaves of bread 219 and the summer fruit are for the attendants to eat, and the wine is for those who get exhausted in the desert.” 220 16:3 The king asked, “Where is your master’s grandson?” 221 Ziba replied to the king, “He remains in Jerusalem, 222 for he said, ‘Today the house of Israel will give back to me my grandfather’s 223 kingdom.’” 16:4 The king said to Ziba, “Everything that was Mephibosheth’s now belongs to you.” Ziba replied, “I bow before you. May I find favor in your sight, my lord the king.”
16:5 Then King David reached 224 Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. 225 16:6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 16:7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! 226 16:8 The Lord has punished you for 227 all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”
16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” 16:10 But the king said, “What do we have in common, 228 you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’” 16:11 Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood, 229 is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. 16:12 Perhaps the Lord will notice my affliction 230 and this day grant me good in place of his curse.” 231
16:13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them. 232 16:14 The king and all the people who were with him arrived exhausted at their destination, where David 233 refreshed himself.
16:15 Now when Absalom and all the men 234 of Israel arrived in Jerusalem, 235 Ahithophel was with him. 16:16 When David’s friend Hushai the Arkite came to Absalom, Hushai said to him, 236 “Long live the king! Long live the king!”
16:17 Absalom said to Hushai, “Do you call this loyalty to your friend? Why didn’t you go with your friend?” 16:18 Hushai replied to Absalom, “No, I will be loyal to the one whom the Lord, these people, and all the men of Israel have chosen. 237 16:19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.” 238
16:20 Then Absalom said to Ahithophel, “Give us your advice. What should we do?” 16:21 Ahithophel replied to Absalom, “Have sex with 239 your father’s concubines whom he left to care for the palace. All Israel will hear that you have made yourself repulsive to your father. Then your followers will be motivated to support you.” 240 16:22 So they pitched a tent for Absalom on the roof, 241 and Absalom had sex with 242 his father’s concubines in the sight of all Israel.
16:23 In those days Ahithophel’s advice was considered as valuable as a prophetic revelation. 243 Both David and Absalom highly regarded the advice of Ahithophel. 244
17:1 Ahithophel said to Absalom, “Let me pick out twelve thousand men. Then I will go and pursue David this very night. 17:2 When I catch up with 245 him he will be exhausted and worn out. 246 I will rout him, and the entire army that is with him will flee. I will kill only the king 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. 247 The entire army will return unharmed.” 248
17:4 This seemed like a good idea to Absalom and to all the leaders 249 of Israel. 17:5 But Absalom said, “Call for 250 Hushai the Arkite, and let’s hear what he has to say.” 251 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.” 252 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. 253 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, 254 whoever hears about it will say, ‘Absalom’s army has been slaughtered!’ 17:10 If that happens even the bravest soldier – one who is lion-hearted – will virtually melt away. For all Israel knows that your father is a warrior and that those who are with him are brave. 17:11 My advice therefore is this: Let all Israel from Dan to Beer Sheba – in number like the sand by the sea! – be mustered to you, and you lead them personally into battle. 17:12 We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive – not one of them! 17:13 If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!”
17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided 255 to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.
17:15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders 256 of Israel to do, and here is what I have advised. 17:16 Now send word quickly to David and warn him, 257 “Don’t spend the night at the fords of the desert 258 tonight. Instead, be sure you cross over, 259 or else the king and everyone who is with him may be overwhelmed.” 260
17:17 Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city. 17:18 But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it. 17:19 His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done.
17:20 When the servants of Absalom approached the woman at her home, they asked, “Where are Ahimaaz and Jonathan?” The woman replied to them, “They crossed over the stream.” Absalom’s men 261 searched but did not find them, so they returned to Jerusalem. 262
17:21 After the men had left, Ahimaaz and Jonathan 263 climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream 264 quickly, for Ahithophel has devised a plan to catch you.” 265 17:22 So David and all the people who were with him got up and crossed the Jordan River. 266 By dawn there was not one person left who had not crossed the Jordan.
17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave 267 of his father.
17:24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 17:25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married 268 Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel 269 and Absalom camped in the land of Gilead.
17:27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 17:28 brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils, 270 17:29 honey, curds, flocks, and cheese. 271 For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.” 272
18:1 David assembled the army that was with him. He appointed leaders of thousands and leaders of hundreds. 18:2 David then sent out the army – a third under the leadership of Joab, a third under the leadership of Joab’s brother Abishai son of Zeruiah, and a third under the leadership of Ittai the Gittite. The king said to the troops, “I too will indeed march out with you.”
18:3 But the soldiers replied, 273 “You should not do this! 274 For if we should have to make a rapid retreat, they won’t be too concerned about us. 275 Even if half of us should die, they won’t be too concerned about us. But you 276 are like ten thousand of us! So it is better if you remain in the city for support.” 18:4 Then the king said to them, “I will do whatever seems best to you.”
So the king stayed beside the city gate, while all the army marched out by hundreds and by thousands. 18:5 The king gave this order to Joab, Abishai, and Ittai: “For my sake deal gently with the young man Absalom.” Now the entire army was listening when the king gave all the leaders this order concerning Absalom.
18:6 Then the army marched out to the field to fight against Israel. The battle took place in the forest of Ephraim. 18:7 The army of Israel was defeated there by David’s men. 277 The slaughter there was great that day – 20,000 soldiers were killed. 18:8 The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day.
18:9 Then Absalom happened to come across David’s men. Now as Absalom was riding on his 278 mule, it 279 went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair, 280 while the mule he had been riding kept going.
18:10 When one 281 of the men saw this, he reported it to Joab saying, “I saw Absalom hanging in an oak tree. 18:11 Joab replied to the man who was telling him this, “What! You saw this? Why didn’t you strike him down right on the spot? 282 I would have given you ten pieces of silver 283 and a commemorative belt!” 284
18:12 The man replied to Joab, “Even if 285 I were receiving 286 a thousand pieces of silver, 287 I would not strike 288 the king’s son! In our very presence 289 the king gave this order to you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ 290 18:13 If I had acted at risk of my own life 291 – and nothing is hidden from the king! – you would have abandoned me.” 292
18:14 Joab replied, “I will not wait around like this for you!” He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree. 293 18:15 Then ten soldiers who were Joab’s armor bearers struck Absalom and finished him off.
18:16 Then Joab blew the trumpet 294 and the army turned back from chasing Israel, for Joab had called for the army to halt. 18:17 They took Absalom, threw him into a large pit in the forest, and stacked a huge pile of stones over him. In the meantime all the Israelite soldiers fled to their homes. 295
18:18 Prior to this 296 Absalom had set up a monument 297 and dedicated it to himself in the King’s Valley, reasoning “I have no son who will carry on my name.” He named the monument after himself, and to this day it is known as Absalom’s Memorial.
18:19 Then Ahimaaz the son of Zadok said, “Let me run and give the king the good news that the Lord has vindicated him before his enemies.” 298 18:20 But Joab said to him, “You will not be a bearer of good news today. You will bear good news some other day, but not today, 299 for the king’s son is dead.”
18:21 Then Joab said to the Cushite, “Go and tell the king what you have seen.” After bowing to Joab, the Cushite ran off. 18:22 Ahimaaz the son of Zadok again spoke to Joab, “Whatever happens, let me go after the Cushite.” But Joab said, “Why is it that you want to go, my son? You have no good news that will bring you a reward.” 18:23 But he said, 300 “Whatever happens, I want to go!” So Joab 301 said to him, “Then go!” So Ahimaaz ran by the way of the Jordan plain, and he passed the Cushite.
18:24 Now David was sitting between the inner and outer gates, 302 and the watchman went up to the roof over the gate at the wall. When he looked, he saw a man running by himself. 18:25 So the watchman called out and informed the king. The king said, “If he is by himself, he brings good news.” 303 The runner 304 came ever closer.
18:26 Then the watchman saw another man running. The watchman called out to the gatekeeper, “There is another man running by himself.” The king said, “This one also is bringing good news.” 18:27 The watchman said, “It appears to me that the first runner is Ahimaaz 305 son of Zadok.” The king said, “He is a good man, and he comes with good news.”
18:28 Then Ahimaaz called out and said to the king, “Greetings!” 306 He bowed down before the king with his face toward the ground and said, “May the Lord your God be praised because he has defeated 307 the men who opposed 308 my lord the king!”
18:29 The king replied, “How is the young man Absalom?” Ahimaaz replied, “I saw a great deal of confusion when Joab was sending the king’s servant and me, your servant, but I don’t know what it was all about.” 18:30 The king said, “Turn aside and take your place here.” So he turned aside and waited.
18:31 Then the Cushite arrived and said, 309 “May my lord the king now receive the good news! The Lord has vindicated you today and delivered you from the hand of all who have rebelled against you!” 310 18:32 The king asked the Cushite, “How is the young man Absalom?” The Cushite replied, “May the enemies of my lord the king and all who have plotted against you 311 be like that young man!”
18:33 (19:1) 312 The king then became very upset. He went up to the upper room over the gate and wept. As he went he said, “My son, Absalom! My son, my son, 313 Absalom! If only I could have died in your place! Absalom, my son, my son!” 314
19:1 (19:2) Joab was told, “The king is weeping and mourning over Absalom.” 19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.” 19:3 That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle. 19:4 The king covered his face and cried out loudly, 315 “My son, Absalom! Absalom, my son, my son!”
19:5 So Joab visited 316 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 317 that if 318 Absalom were alive and all of us were dead today, 319 it would be all right with you. 19:7 So get up now and go out and give some encouragement to 320 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 321 all came before him.
But the Israelite soldiers 322 had all fled to their own homes. 323 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, 324 has died in battle. So now why do you hesitate to bring the king back?” 325
19:11 Then King David sent a message to Zadok and Abiathar the priests saying, “Tell the elders of Judah, ‘Why should you delay any further in bringing the king back to his palace, 326 when everything Israel is saying has come to the king’s attention. 327 19:12 You are my brothers – my very own flesh and blood! 328 Why should you delay any further in bringing the king back?’ 19:13 Say to Amasa, ‘Are you not my flesh and blood? 329 God will punish me severely, 330 if from this time on you are not the commander of my army in place of Joab!’”
19:14 He 331 won over the hearts of all the men of Judah as though they were one man. Then they sent word to the king saying, “Return, you and all your servants as well.” 19:15 So the king returned and came to the Jordan River. 332
Now the people of Judah 333 had come to Gilgal to meet the king and to help him 334 cross the Jordan. 19:16 Shimei son of Gera the Benjaminite from Bahurim came down quickly with the men of Judah to meet King David. 19:17 There were a thousand men from Benjamin with him, along with Ziba the servant 335 of Saul’s household, and with him his fifteen sons and twenty servants. They hurriedly crossed 336 the Jordan within sight of the king. 19:18 They crossed at the ford in order to help the king’s household cross and to do whatever he thought appropriate.
Now after he had crossed the Jordan, Shimei son of Gera threw himself down before the king. 19:19 He said to the king, “Don’t think badly of me, my lord, and don’t recall the sin of your servant on the day when you, my lord the king, left 337 Jerusalem! 338 Please don’t call it to mind! 19:20 For I, your servant, 339 know that I sinned, and I have come today as the first of all the house of Joseph to come down to meet my lord the king.”
19:21 Abishai son of Zeruiah replied, “For this should not Shimei be put to death? After all, he cursed the Lord’s anointed!” 19:22 But David said, “What do we have in common, 340 you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don’t you realize that today I am king over Israel?” 19:23 The king said to Shimei, “You won’t die.” The king vowed an oath 341 concerning this.
19:24 Now Mephibosheth, Saul’s grandson, 342 came down to meet the king. From the day the king had left until the day he safely 343 returned, Mephibosheth 344 had not cared for his feet 345 nor trimmed 346 his mustache nor washed his clothes.
19:25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?” 19:26 He replied, “My lord the king, my servant deceived me! I 347 said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I 348 am lame. 19:27 But my servant 349 has slandered me 350 to my lord the king. But my lord the king is like an angel of God. Do whatever seems appropriate to you. 19:28 After all, there was no one in the entire house of my grandfather 351 who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! 352 What further claim do I have to ask 353 the king for anything?”
19:29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.” 19:30 Mephibosheth said to the king, “Let him have 354 the whole thing! My lord the king has returned safely 355 to his house!”
19:31 Now when Barzillai the Gileadite had come down from Rogelim, he crossed the Jordan with the king so he could send him on his way from there. 356 19:32 But Barzillai was very old – eighty years old, in fact – and he had taken care of the king when he stayed in Mahanaim, for he was a very rich 357 man. 19:33 So the king said to Barzillai, “Cross over with me, and I will take care of you while you are with me in Jerusalem.”
19:34 Barzillai replied to the king, “How many days do I have left to my life, that I should go up with the king to Jerusalem? 19:35 I am presently eighty years old. Am I able to discern good and bad? Can I 358 taste what I eat and drink? Am I still able to hear the voices of male and female singers? Why should I 359 continue to be a burden to my lord the king? 19:36 I will cross the Jordan with the king and go a short distance. 360 Why should the king reward me in this way? 19:37 Let me 361 return so that I may die in my own city near the grave of my father and my mother. But look, here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever seems appropriate to you.”
19:38 The king replied, “Kimham will cross over with me, and I will do for him whatever I deem appropriate. And whatever you choose, I will do for you.”
19:39 So all the people crossed the Jordan, as did the king. After the king had kissed him and blessed him, Barzillai returned to his home. 362 19:40 When the king crossed over to Gilgal, Kimham 363 crossed over with him. Now all the soldiers 364 of Judah along with half of the soldiers of Israel had helped the king cross over. 365
19:41 Then all the men of Israel began coming to the king. They asked the king, “Why did our brothers, the men of Judah, sneak the king away and help the king and his household cross the Jordan – and not only him but all of David’s men as well?”
19:42 All the men of Judah replied to the men of Israel, “Because the king is our close relative! Why are you so upset about this? Have we eaten at the king’s expense? 366 Or have we misappropriated anything for our own use?” 19:43 The men of Israel replied to the men of Judah, “We have ten shares in the king, and we have a greater claim on David than you do! Why do you want 367 to curse us? Weren’t we the first to suggest bringing back our king?” But the comments of the men of Judah were more severe than those of the men of Israel.
20:1 Now a wicked man 368 named Sheba son of Bicri, a Benjaminite, 369 happened to be there. He blew the trumpet 370 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 371 O Israel!”
20:2 So all the men of Israel deserted 372 David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River 373 to Jerusalem. 374
20:3 Then David went to his palace 375 in Jerusalem. The king took the ten concubines he had left to care for the palace and placed them under confinement. 376 Though he provided for their needs, he did not have sexual relations with them. 377 They remained in confinement until the day they died, living out the rest of their lives as widows.
20:4 Then the king said to Amasa, “Call the men of Judah together for me in three days, 378 and you be present here with them too.” 20:5 So Amasa went out to call Judah together. But in doing so he took longer than the time that the king had allotted him.
20:6 Then David said to Abishai, “Now Sheba son of Bicri will cause greater disaster for us than Absalom did! Take your lord’s servants and pursue him. Otherwise he will secure 379 fortified cities for himself and get away from us.” 20:7 So Joab’s men, accompanied by the Kerethites, the Pelethites, and all the warriors, left Jerusalem to pursue Sheba son of Bicri.
20:8 When they were near the big rock that is in Gibeon, Amasa came to them. Now Joab was dressed in military attire and had a dagger in its sheath belted to his waist. When he advanced, it fell out. 380
20:9 Joab said to Amasa, “How are you, my brother?” With his right hand Joab took hold of Amasa’s beard as if to greet him with a kiss. 20:10 Amasa did not protect himself from the knife in Joab’s other hand, and Joab 381 stabbed him in the abdomen, causing Amasa’s 382 intestines to spill out on the ground. There was no need to stab him again; the first blow was fatal. 383 Then Joab and his brother Abishai pursued Sheba son of Bicri.
20:11 One of Joab’s soldiers who stood over Amasa said, “Whoever is for 384 Joab and whoever is for David, follow Joab!” 20:12 Amasa was squirming in his own blood in the middle of the path, and this man had noticed that all the soldiers stopped. Having noticed that everyone who came across Amasa 385 stopped, the man 386 pulled him 387 away from the path and into the field and threw a garment over him. 20:13 Once he had removed Amasa 388 from the path, everyone followed Joab to pursue Sheba son of Bicri.
20:14 Sheba 389 traveled through all the tribes of Israel to Abel of 390 Beth Maacah and all the Berite region. When they had assembled, 391 they too joined him. 20:15 So Joab’s men 392 came and laid siege against him in Abel of Beth Maacah. They prepared a siege ramp outside the city which stood against its outer rampart. As all of Joab’s soldiers were trying to break through 393 the wall so that it would collapse, 20:16 a wise woman called out from the city, “Listen up! Listen up! Tell Joab, ‘Come near so that I may speak to you.’”
20:17 When he approached her, the woman asked, “Are you Joab?” He replied, “I am.” She said to him, “Listen to the words of your servant.” He said, “Go ahead. I’m listening.” 20:18 She said, “In the past they would always say, ‘Let them inquire in Abel,’ and that is how they settled things. 20:19 I represent the peaceful and the faithful in Israel. You are attempting to destroy an important city 394 in Israel. Why should you swallow up the Lord’s inheritance?”
20:20 Joab answered, “Get serious! 395 I don’t want to swallow up or destroy anything! 20:21 That’s not the way things are. There is a man from the hill country of Ephraim named Sheba son of Bicri. He has rebelled 396 against King David. Give me just this one man, and I will leave the city.” The woman said to Joab, “This very minute 397 his head will be thrown over the wall to you!”
20:22 Then the woman went to all the people with her wise advice and they cut off Sheba’s head and threw it out to Joab. Joab 398 blew the trumpet, and his men 399 dispersed from the city, each going to his own home. 400 Joab returned to the king in Jerusalem.
20:23 Now Joab was the general in command of all the army of Israel. Benaiah the son of Jehoida was over the Kerethites and the Perethites. 20:24 Adoniram 401 was supervisor of the work crews. 402 Jehoshaphat son of Ahilud was the secretary. 20:25 Sheva was the scribe, and Zadok and Abiathar were the priests. 20:26 Ira the Jairite was David’s personal priest. 403
21:1 During David’s reign there was a famine for three consecutive years. So David inquired of the Lord. 404 The Lord said, “It is because of Saul and his bloodstained family, 405 because he murdered the Gibeonites.”
21:2 So the king summoned the Gibeonites and spoke with them. (Now the Gibeonites were not descendants of Israel; they were a remnant of the Amorites. The Israelites had made a promise to 406 them, but Saul tried to kill them because of his zeal for the people of Israel and Judah.) 21:3 David said to the Gibeonites, “What can I do for you, and how can I make amends so that you will bless 407 the Lord’s inheritance?”
21:4 The Gibeonites said to him, “We 408 have no claim to silver or gold from Saul or from his family, 409 nor would we be justified in putting to death anyone in Israel.” David asked, 410 “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 411 them before the Lord in Gibeah of Saul, who was the Lord’s chosen one.” 412 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 413 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 414 died 415 together; they were put to death during harvest time – during the first days of the beginning 416 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, 417 she did not allow the birds of the air to feed 418 on them by day, nor the wild animals 419 by night. 21:11 When David was told what Rizpah daughter of Aiah, Saul’s concubine, had done, 21:12 he 420 went and took the bones of Saul and of his son Jonathan 421 from the leaders 422 of Jabesh Gilead. (They had secretly taken 423 them from the plaza at Beth Shan. It was there that Philistines 424 publicly exposed their corpses 425 after 426 they 427 had killed Saul at Gilboa.) 21:13 David 428 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 429 that the king had commanded, God responded to their prayers 430 for the land.
21:15 Another battle was fought between the Philistines and Israel. So David went down with his soldiers 431 and fought the Philistines. David became exhausted. 21:16 Now Ishbi-Benob, one of the descendants of Rapha, 432 had a spear 433 that weighed three hundred bronze shekels, 434 and he was armed with a new weapon. 435 He had said that he would kill David. 21:17 But Abishai the son of Zeruiah came to David’s aid, striking the Philistine down and killing him. Then David’s men took an oath saying, “You will not go out to battle with us again! You must not extinguish the lamp of Israel!”
21:18 Later there was another battle with the Philistines, this time in Gob. On that occasion Sibbekai the Hushathite killed Saph, who was one of the descendants of Rapha. 21:19 Yet another battle occurred with the Philistines in Gob. On that occasion Elhanan the son of Jair 436 the Bethlehemite killed the brother of Goliath the Gittite, 437 the shaft of whose spear was like a weaver’s beam. 21:20 Yet another battle occurred in Gath. On that occasion there was a large man 438 who had six fingers on each hand and six toes on each foot, twenty-four in all! He too was a descendant of Rapha. 21:21 When he taunted Israel, Jonathan, the son of David’s brother Shimeah, killed him. 21:22 These four were the descendants of Rapha who lived in Gath; they were killed 439 by David and his soldiers. 440
22:1 441 David sang 442 to the Lord the words of this song when 443 the Lord rescued him from the power 444 of all his enemies, including Saul. 445 22:2 He said:
“The Lord is my high ridge, 446 my stronghold, 447 my deliverer.
22:3 My God 448 is my rocky summit where I take shelter, 449
my shield, the horn that saves me, 450 my stronghold,
my refuge, my savior. You save me from violence! 451
22:4 I called 452 to the Lord, who is worthy of praise, 453
and I was delivered from my enemies.
22:5 The waves of death engulfed me;
the currents 454 of chaos 455 overwhelmed me. 456
22:6 The ropes of Sheol 457 tightened around me; 458
the snares of death trapped me. 459
22:7 In my distress I called to the Lord;
I called to my God. 460
From his heavenly temple 461 he heard my voice;
he listened to my cry for help. 462
22:8 The earth heaved and shook; 463
the foundations of the sky 464 trembled. 465
They heaved because he was angry.
22:9 Smoke ascended from 466 his nose; 467
fire devoured as it came from his mouth; 468
he hurled down fiery coals. 469
22:10 He made the sky sink 470 as he descended;
a thick cloud was under his feet.
22:11 He mounted 471 a winged angel 472 and flew;
he glided 473 on the wings of the wind. 474
22:12 He shrouded himself in darkness, 475
in thick rain clouds. 476
22:13 From the brightness in front of him
came coals of fire. 477
22:14 The Lord thundered 478 from the sky;
the sovereign One 479 shouted loudly. 480
22:15 He shot 481 arrows and scattered them, 482
lightning and routed them. 483
22:16 The depths 484 of the sea were exposed;
the inner regions 485 of the world were uncovered
by the Lord’s battle cry, 486
by the powerful breath from his nose. 487
22:17 He reached down from above and grabbed me; 488
he pulled me from the surging water. 489
22:18 He rescued me from my strong enemy, 490
from those who hate me,
for they were too strong for me.
22:19 They confronted 491 me in my day of calamity,
but the Lord helped me. 492
22:20 He brought me out into a wide open place;
he delivered me because he was pleased with me. 493
22:21 The Lord repaid 494 me for my godly deeds; 495
he rewarded 496 my blameless behavior. 497
22:22 For I have obeyed the Lord’s commands; 498
I have not rebelled against my God. 499
22:23 For I am aware of all his regulations, 500
and I do not reject his rules. 501
22:24 I was blameless before him;
I kept myself from sinning. 502
22:25 The Lord rewarded me for my godly deeds; 503
he took notice of my blameless behavior. 504
22:26 You prove to be loyal 505 to one who is faithful; 506
you prove to be trustworthy 507 to one who is innocent. 508
22:27 You prove to be reliable 509 to one who is blameless,
but you prove to be deceptive 510 to one who is perverse. 511
22:28 You deliver oppressed 512 people,
but you watch the proud and bring them down. 513
22:29 Indeed, 514 you are my lamp, 515 Lord.
The Lord illumines 516 the darkness around me. 517
22:30 Indeed, 518 with your help 519 I can charge 520 against an army; 521
by my God’s power 522 I can jump over a wall. 523
22:31 The one true God acts in a faithful manner; 524
the Lord’s promise is reliable; 525
he is a shield to all who take shelter in him.
22:32 Indeed, 526 who is God besides the Lord?
Who is a protector 527 besides our God? 528
22:33 The one true God 529 is my mighty refuge; 530
he removes 531 the obstacles in my way. 532
22:34 He gives me the agility of a deer; 533
he enables me to negotiate the rugged terrain. 534
22:35 He trains 535 my hands for battle; 536
my arms can bend even the strongest bow. 537
22:36 You give me 538 your protective shield; 539
your willingness to help enables me to prevail. 540
my feet 542 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; 543
you make my foes kneel before me. 544
22:41 You make my enemies retreat; 545
I destroy those who hate me.
22:42 They cry out, 546 but there is no one to help them; 547
they cry out to the Lord, 548 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 549 in the streets.
22:44 You rescue me from a hostile army; 550
you preserve me as a leader of nations;
people over whom I had no authority are now my subjects. 551
22:45 Foreigners are powerless before me; 552
when they hear of my exploits, they submit to me. 553
22:46 Foreigners lose their courage; 554
they shake with fear 555 as they leave 556 their strongholds. 557
My protector 559 is praiseworthy! 560
The God who delivers me 561 is exalted as king! 562
22:48 The one true God completely vindicates me; 563
he makes nations submit to me. 564
22:49 He delivers me from my enemies; 565
you snatch me away 566 from those who attack me; 567
you rescue me from violent men.
22:50 So I will give you thanks, O Lord, before the nations! 568
I will sing praises to you. 569
22:51 He gives his chosen king magnificent victories; 570
he is faithful to his chosen ruler, 571
to David and to his descendants forever!”
23:1 These are the final words of David:
“The oracle of David son of Jesse,
the oracle of the man raised up as
the ruler chosen by the God of Jacob, 572
Israel’s beloved 573 singer of songs:
23:2 The Lord’s spirit spoke through me;
his word was on my tongue.
23:3 The God of Israel spoke,
the protector 574 of Israel spoke to me.
The one who rules fairly among men,
the one who rules in the fear of God,
23:4 is like the light of morning when the sun comes up,
a morning in which there are no clouds.
He is like the brightness after rain
that produces grass from the earth.
23:5 My dynasty is approved by God, 575
for he has made a perpetual covenant with me,
arranged in all its particulars and secured.
He always delivers me,
and brings all I desire to fruition. 576
23:6 But evil people are like thorns –
all of them are tossed away,
for they cannot be held in the hand.
23:7 The one who touches them
must use an iron instrument
or the wooden shaft of a spear.
They are completely burned up right where they lie!” 577
23:8 These are the names of David’s warriors:
Josheb-Basshebeth, a Tahkemonite, was head of the officers. 578 He killed eight hundred men with his spear in one battle. 579 23:9 Next in command 580 was Eleazar son of Dodo, 581 the son of Ahohi. He was one of the three warriors who were with David when they defied the Philistines who were assembled there for battle. When the men of Israel retreated, 582 23:10 he stood his ground 583 and fought the Philistines until his hand grew so tired that it 584 seemed stuck to his sword. The Lord gave a great victory on that day. When the army returned to him, the only thing left to do was to plunder the corpses.
23:11 Next in command 585 was Shammah son of Agee the Hararite. When the Philistines assembled at Lehi, 586 where there happened to be an area of a field that was full of lentils, the army retreated before the Philistines. 23:12 But he made a stand in the middle of that area. He defended 587 it and defeated the Philistines; the Lord gave them a great victory.
23:13 At the time of 588 the harvest three 589 of the thirty leaders went down to 590 David at the cave of Adullam. A band of Philistines was camped in the valley of Rephaim. 23:14 David was in the stronghold at the time, while a Philistine garrison was in Bethlehem. 591 23:15 David was thirsty and said, “How I wish someone would give me some water to drink from the cistern in Bethlehem near the gate!” 23:16 So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the gate. They carried it back to David, but he refused to drink it. He poured it out as a drink offering to the Lord 23:17 and said, “O Lord, I will not do this! 592 It is equivalent to the blood of the men who risked their lives by going.” 593 So he refused to drink it. Such were the exploits of the three elite warriors. 594
23:18 Abishai son of Zeruiah, the brother of Joab, was head of the three. 595 He killed three hundred men with his spear and gained fame among the three. 596 23:19 From 597 the three he was given honor and he became their officer, even though he was not one of the three.
23:20 Benaiah son of Jehoida was a brave warrior 598 from Kabzeel who performed great exploits. He struck down the two sons of Ariel of Moab. 599 He also went down and killed a lion in a cistern on a snowy day. 23:21 He also killed an impressive-looking Egyptian. 600 The Egyptian wielded a spear, while Benaiah attacked 601 him with a club. He grabbed the spear out of the Egyptian’s hand and killed him with his own spear. 23:22 Such were the exploits of Benaiah son of Jehoida, who gained fame among the three elite warriors. 23:23 He received honor from 602 the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard.
23:24 Included with the thirty were the following: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem, 603 23:25 Shammah the Harodite, Elika the Harodite, 23:26 Helez the Paltite, Ira son of Ikkesh from Tekoa, 23:27 Abiezer the Anathothite, Mebunnai the Hushathite, 23:28 Zalmon the Ahohite, Maharai the Netophathite, 23:29 Heled 604 son of Baanah the Netophathite, Ittai son of Ribai from Gibeah in Benjamin, 23:30 Benaiah the Pirathonite, Hiddai from the wadis of Gaash, 23:31 Abi-Albon the Arbathite, Azmaveth the Barhumite, 23:32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan 23:33 son of 605 Shammah the Hararite, Ahiam son of Sharar the Hararite, 23:34 Eliphelet son of Ahasbai the Maacathite, Eliam son of Ahithophel the Gilonite, 23:35 Hezrai 606 the Carmelite, Paarai the Arbite, 23:36 Igal son of Nathan from Zobah, Bani the Gadite, 23:37 Zelek the Ammonite, Naharai the Beerothite (the armor-bearer 607 of Joab son of Zeruiah), 23:38 Ira the Ithrite, Gareb the Ithrite 23:39 and Uriah the Hittite. Altogether there were thirty-seven.
24:1 The Lord’s anger again raged against Israel, and he incited David against them, saying, “Go count Israel and Judah.” 608 24:2 The king told Joab, the general in command of his army, “Go through all the tribes of Israel from Dan to Beer Sheba and muster the army, so I may know the size of the army.”
24:3 Joab replied to the king, “May the Lord your God make the army a hundred times larger right before the eyes of my lord the king! But why does my master the king want to do this?”
24:4 But the king’s edict stood, despite the objections of 609 Joab and the leaders of the army. So Joab and the leaders of the army left the king’s presence in order to muster the Israelite army.
24:5 They crossed the Jordan and camped at Aroer, on the south side of the city, at 610 the wadi of Gad, near Jazer. 24:6 Then they went on to Gilead and to the region of Tahtim Hodshi, coming to Dan Jaan and on around to Sidon. 611 24:7 Then they went to the fortress of Tyre 612 and all the cities of the Hivites and the Canaanites. Then they went on to the Negev of Judah, to Beer Sheba. 24:8 They went through all the land and after nine months and twenty days came back to Jerusalem. 613
24:9 Joab reported the number of warriors 614 to the king. In Israel there were 800,000 sword-wielding warriors, and in Judah there were 500,000 soldiers.
24:10 David felt guilty 615 after he had numbered the army. David said to the Lord, “I have sinned greatly by doing this! Now, O Lord, please remove the guilt of your servant, for I have acted very foolishly.”
24:11 When David got up the next morning, the Lord had already spoken 616 to Gad the prophet, David’s seer: 24:12 “Go, tell David, ‘This is what the Lord says: I am offering you three forms of judgment. Pick one of them and I will carry it out against you.’”
24:13 Gad went to David and told him, “Shall seven 617 years of famine come upon your land? Or shall you flee for three months from your enemy with him in hot pursuit? Or shall there be three days of plague in your land? Now decide 618 what I should tell the one who sent me.” 24:14 David said to Gad, “I am very upset! I prefer that we be attacked by the Lord, for his mercy is great; I do not want to be attacked by men!” 619
24:15 So the Lord sent a plague through Israel from the morning until the completion of the appointed time. Seventy thousand men died from Dan to Beer Sheba. 24:16 When the angel 620 extended his hand to destroy Jerusalem, the Lord relented from his judgment. 621 He told the angel who was killing the people, “That’s enough! Stop now!” 622 (Now the Lord’s angel was near the threshing floor of Araunah the Jebusite.)
24:17 When he saw the angel who was destroying the people, David said to the Lord, “Look, it is I who have sinned and done this evil thing! As for these sheep – what have they done? Attack me and my family.” 623
24:18 So Gad went to David that day and told him, “Go up and build an altar for the Lord on the threshing floor of Araunah the Jebusite.” 24:19 So David went up as Gad instructed him to do, according to the Lord’s instructions.
24:20 When Araunah looked out and saw the king and his servants approaching him, he 624 went out and bowed to the king with his face 625 to the ground. 24:21 Araunah said, “Why has my lord the king come to his servant?” David replied, “To buy from you the threshing floor so I can build an altar for the Lord, so that the plague may be removed from the people.” 24:22 Araunah told David, “My lord the king may take whatever he wishes 626 and offer it. Look! Here are oxen for burnt offerings, and threshing sledges 627 and harnesses 628 for wood. 24:23 I, the servant of my lord 629 the king, give it all to the king!” Araunah also told the king, “May the Lord your God show you favor!” 24:24 But the king said to Araunah, “No, I insist on buying it from you! I will not offer to the Lord my God burnt sacrifices that cost me nothing.”
So David bought the threshing floor and the oxen for fifty pieces of silver. 630 24:25 Then David built an altar for the Lord there and offered burnt sacrifices and peace offerings. And the Lord accepted prayers for the land, and the plague was removed from Israel.
[11:1] 1 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאכִים, hammal’khim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew
[11:1] 3 tn Heb “and his servants with him.”
[11:1] 5 tn The disjunctive clause contrasts David’s inactivity with the army’s activity.
[11:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 6 tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.
[11:2] 7 tn The disjunctive clause highlights this observation and builds the tension of the story.
[11:3] 8 tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.
[11:4] 9 tn Heb “and David sent messengers and he took her.”
[11:4] 10 tn Heb “he lay with her” (so NASB, NRSV); TEV “he made love to her”; NIV, CEV, NLT “he slept with her.”
[11:4] 11 tn The parenthetical disjunctive clause further heightens the tension by letting the reader know that Bathsheba, having just completed her menstrual cycle, is ripe for conception. See P. K. McCarter, II Samuel (AB), 286. Since she just had her period, it will also be obvious to those close to the scene that Uriah, who has been away fighting, cannot be the father of the child.
[11:7] 12 tn Heb “concerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.”
[11:8] 13 tn Heb “and wash your feet.”
[11:8] 14 tn Heb “and there went out after him the gift of the king.”
[11:9] 15 tc The Lucianic recension of the Old Greek translation lacks the word “all.”
[11:11] 17 tn Heb “as you live and as your soul lives.”
[11:12] 18 tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287.
[11:16] 19 tn Heb “the valiant men.” This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses “the best enemy soldiers” for clarity.
[11:17] 20 tn Heb “some of the people from the servants of David.”
[11:18] 21 tn Heb “Joab sent and related to David all the matters of the battle.”
[11:21] 22 sn The upper millstone (Heb “millstone of riding”) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives.
[11:23] 23 tn Heb “and came out to us.”
[11:23] 24 tn Heb “but we were on them.”
[11:24] 25 tc The translation follows the Qere (“your servants”) rather than the Kethib (“your servant”).
[11:25] 26 tn Heb “let not this matter be evil in your eyes.”
[11:25] 27 tn Heb “according to this and according to this the sword devours.”
[11:25] 28 tn Heb “overthrow.”
[11:25] 29 tn The Hebrew text does not have “with these words.” They are supplied in the translation for clarity and for stylistic reasons.
[11:26] 30 tn Heb “for her lord.”
[11:27] 31 tn Heb “David sent and gathered her to his house.”
[11:27] 32 tn Heb “and the thing which David had done was evil in the eyes of the
[12:1] 33 tc A few medieval Hebrew
[12:1] 34 tn Heb “him”; the referent (David) has been specified in the translation for clarity.
[12:1] 35 tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.
[12:1] 36 tn The Hebrew text repeats “to him.”
[12:3] 38 tn The three Hebrew imperfect verbal forms in this sentence have a customary nuance; they describe past actions that were repeated or typical.
[12:3] 39 tn Heb “from his morsel.”
[12:3] 40 tn Heb “and on his chest [or perhaps, “lap”] it would lay.”
[12:4] 41 tn Heb “came to the rich man.” In the translation “arrived at the rich man’s home” has been used for stylistic reasons.
[12:4] 42 tn Heb “and he refused to take from his flock and from his herd to prepare [a meal] for.”
[12:4] 43 tn Heb “who had come to him” (also a second time later in this verse). The word “visit” has been supplied in the translation for stylistic reasons and for clarity.
[12:4] 44 tn Heb “and prepared.”
[12:5] 45 tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.
[12:6] 46 tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some
[12:6] tn Heb “the lamb he must repay fourfold because he did this thing and because he did not have compassion.”
[12:8] 48 tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.
[12:9] 49 tc So the Qere; the Kethib has “his.”
[12:9] 50 tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.
[12:11] 51 tn Heb “raise up against you disaster.”
[12:11] 52 tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”
[12:11] 54 tn Heb “will lie with” (so NIV, NRSV); TEV “will have intercourse with”; CEV, NLT “will go to bed with.”
[12:11] 55 tn Heb “in the eyes of this sun.”
[12:12] 56 tn Heb “and before the sun.”
[12:14] 58 tc The MT has here “because you have caused the enemies of the
[12:15] 59 tn Heb “and the
[12:16] 60 tn Heb “sought” or “searched for.”
[12:16] 61 tn Heb “and David fasted.”
[12:16] 62 tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.
[12:18] 63 tn Heb “to our voice.”
[12:18] 64 tn Heb “he will do harm.” The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!
[12:19] 65 tn Heb “David.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[12:21] 66 tc For the MT בַּעֲבוּר (ba’avur, “for the sake of”) we should probably read בְּעוֹד (bÿ’od, “while”). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum.
[12:22] 68 tn Heb “Who knows?”
[12:24] 69 tn Heb “and he lay with her.”
[12:24] 70 tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.
[12:24] 71 tn Heb “him,” referring to the child.
[12:25] 72 sn The name Jedidiah means “loved by the
[12:26] 73 sn Here the narrative resumes the battle story that began in 11:1 (see 11:25). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion.
[12:27] 74 sn The expression translated the water supply of the city (Heb “the city of the waters”) apparently refers to that part of the fortified city that guarded the water supply of the entire city. Joab had already captured this part of the city, but he now defers to King David for the capture of the rest of the city. In this way the king will receive the credit for this achievement.
[12:28] 75 tn Heb “people.” So also in vv. 29, 31.
[12:30] 76 tn Part of the Greek tradition wrongly understands Hebrew מַלְכָּם (malkam, “their king”) as a proper name (“Milcom”). Some English versions follow the Greek here, rendering the phrase “the crown of Milcom” (so NRSV; cf. also NAB, CEV). TEV takes this as a reference not to the Ammonite king but to “the idol of the Ammonite god Molech.”
[12:30] 77 tn Heb “and its weight [was] a talent of gold.” The weight of this ornamental crown was approximately 75 lbs (34 kg). See P. K. McCarter, II Samuel (AB), 313.
[12:31] 78 tn Heb “brought out.”
[12:31] 79 tn Heb “and so he would do.”
[12:31] 80 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:1] 81 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] 82 tn Heb “and there was distress to Amnon so that he made himself sick.”
[13:4] 83 tn Heb “and he said to him.”
[13:4] 84 tn An more idiomatic translation might be “Why are you of all people…?”
[13:5] 85 tn This verb is used in the Hitpael stem only in this chapter of the Hebrew Bible. With the exception of v. 2 it describes not a real sickness but one pretended in order to entrap Tamar. The Hitpael sometimes, as here, describes the subject making oneself appear to be of a certain character. On this use of the stem, see GKC 149-50 §54.e.
[13:8] 86 tn Heb “in his sight.”
[13:9] 88 tn Heb “from upon me.”
[13:9] 89 tc A few medieval Hebrew
[13:11] 90 tn Heb “lie with me” (so NAB, NASB, NRSV); NCV “come and have sexual relations with me.”
[13:13] 91 tn Heb “and you will be like one of the fools.”
[13:14] 93 tn Heb “to her voice.”
[13:14] 94 tn Heb “and he humiliated her and lay with her.”
[13:15] 95 tn Heb “and Amnon hated her with very great hatred.”
[13:15] 96 tn Heb “for greater was the hatred with which he hated her than the love with which he loved her.”
[13:16] 97 tn Heb “No, because this great evil is [worse] than the other which you did with me, by sending me away.” Perhaps the broken syntax reflects her hysteria and outrage.
[13:17] 98 tn Heb “send this [one] from upon me to the outside.”
[13:18] 99 tn The Hebrew expression used here (כְּתֹנֶת פַּסִּים, kÿtonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew פַּס (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a “coat of many colors” (KJV, ASV “garment of divers colors”), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX χιτῶνα ποικίλον (citona poikilion) and does not have a great deal of support.
[13:18] 100 tn Heb “his”; the referent (Amnon) has been specified in the translation for clarity.
[13:18] 101 tn The Hebrew verb is a perfect with nonconsecutive vav, probably indicating an action (locking the door) that complements the preceding one (pushing her out the door).
[13:20] 102 tn Heb “Don’t set your heart to this thing!”
[13:21] 103 tc The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): “But he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.” Note David’s attitude toward his son Adonijah in 1 Kgs 1:6.
[13:23] 104 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[13:24] 105 tn Heb “your servant has sheepshearers.” The phrase “your servant” also occurs at the end of the verse.
[13:25] 106 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[13:25] 107 tc Here and in v. 27 the translation follows 4QSama ויצפר (vayyitspar, “and he pressed”) rather than the MT וַיִּפְרָץ (vayyiprats, “and he broke through”). This emended reading seems also to underlie the translations of the LXX (καὶ ἐβιάσατο, kai ebiasato), the Syriac Peshitta (we’alseh), and Vulgate (cogeret eum).
[13:25] 108 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[13:25] 109 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[13:28] 111 tn Heb “when good is the heart of Amnon with wine.”
[13:28] 112 tn Heb “and become sons of valor.”
[13:32] 113 tn Heb “it was placed on the mouth of Absalom.”
[13:32] 114 tn Heb “he”; the referent (Amnon) has been specified in the translation for clarity.
[13:34] 115 tn Heb “behind him.”
[13:36] 116 tn Heb “and they lifted their voice and wept.”
[13:36] 117 tn Heb “with a great weeping.”
[13:37] 118 tc The Hebrew text leaves the word “David” to be inferred. The Syriac Peshitta and Vulgate add the word “David.” Most of the Greek tradition includes the words “King David” here.
[13:39] 119 tc The translation follows 4QSama in reading רוּחַ הַמֶּלֶךְ (ruakh hammelekh, “the spirit of the king”) rather than the MT דָּוִד הַמֶּלֶךְ (david hammelekh, “David the king”). The understanding reflected in the translation above is that David, though alienated during this time from his son Absalom, still had an abiding love and concern for him. He longed for reconciliation with him. A rather different interpretation of the verse supposes that David’s interest in taking military action against Absalom grew slack with the passing of time, and this in turn enabled David’s advisers to encourage him toward reconciliation with Absalom. For the latter view, see P. K. McCarter, II Samuel (AB), 344, and cf. CEV.
[13:39] 120 tn Heb “was consoled over Amnon, because he was dead.”
[14:1] 121 tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).
[14:2] 122 tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.
[14:2] 123 tn Heb “these many days.”
[14:3] 124 tn Heb “put the words in her mouth” (so NASB, NIV).
[14:4] 125 tc The translation follows many medieval Hebrew
[14:4] 126 tn The word “me” is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.
[14:5] 127 tn Heb “What to you?”
[14:6] 128 tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology.
[14:7] 129 tn Heb “in exchange for the life.” The Hebrew preposition בְּ (bÿ, “in”) here is the so-called bet pretii, or bet (בְּ) of price, defining the value attached to someone or something.
[14:7] 130 sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line.
[14:8] 131 tn Heb “concerning you.”
[14:11] 132 tn The words “in that case” are not in the Hebrew text, but may be inferred from the context. They are supplied in the translation for the sake of clarification.
[14:11] 133 tn Heb “let the king remember.”
[14:11] 134 tn Heb “of your son.”
[14:14] 135 tn Heb “he devises plans for the one banished from him not to be banished.”
[14:15] 136 tc The LXX (ὄψεταί με, opsetai me) has misunderstood the Hebrew יֵרְאֻנִי (yerÿ’uni, Piel perfect, “they have made me fearful”), taking the verb to be a form of the verb רָאָה (ra’ah, “to see”) rather than the verb יָרֵא (yare’, “to fear”). The fact that the Greek translators were working with an unvocalized Hebrew text (i.e., consonants only) made them very susceptible to this type of error.
[14:15] 137 tn Here and in v. 16 the woman refers to herself as the king’s אָמָה (’amah), a term that refers to a higher level female servant toward whom the master might have some obligation. Like the other term, this word expresses her humility, but it also suggests that the king might have some obligation to treat her in accordance with the principles of justice.
[14:16] 139 tn Or “will.” The imperfect verbal form can have either an indicative or modal nuance. The use of “perhaps” in v. 15b suggests the latter here.
[14:16] 140 tn Heb “in order to deliver his maid.”
[14:16] 142 tn Heb “from the inheritance of God.” The expression refers to the property that was granted to her family line in the division of the land authorized by God.
[14:19] 143 tn Heb “Is the hand of Joab with you in all this?”
[14:20] 144 tn Heb “to know all that is in the land.”
[14:21] 145 tc Many medieval Hebrew
[14:22] 147 tc The present translation reads with the Qere “your” rather than the MT “his.”
[14:23] 148 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:24] 149 tn Heb “turn aside.”
[14:24] 150 tn Heb “turned aside.”
[14:25] 151 tn Heb “Like Absalom there was not a handsome man in all Israel to boast exceedingly.”
[14:25] 152 tn Heb “there was not in him a blemish.”
[14:26] 153 tn Heb “for it was heavy upon him.”
[14:26] 154 tn Heb “two hundred shekels.” The modern equivalent would be about three pounds (1.4 kg).
[14:27] 155 tn Heb “and there were born.”
[14:27] 156 tc The LXX adds here the following words: “And she became a wife to Rehoboam the son of Solomon and bore to him Abia.”
[14:30] 157 tc The LXX adds here the following words: “And the servants of Absalom burned them up. And the servants of Joab came to him, rending their garments. They said….”
[14:30] 158 tn The word “Joab’s” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[14:33] 160 tn Heb “he.” Joab, acting on behalf of the king, may be the implied subject.
[14:33] 161 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[14:33] 162 tn Heb “Absalom.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[15:1] 163 tn Heb “acquired for himself.”
[15:1] 164 tn Heb “to run ahead of him.”
[15:2] 165 tn Heb “your servant.” So also in vv. 8, 15, 21.
[15:3] 166 tn Heb “good and straight.”
[15:4] 167 tn Heb “Who will make me?”
[15:4] 168 tn Heb “a complaint and a judgment.” The expression is a hendiadys.
[15:5] 169 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:6] 170 tn Heb “stole the heart.”
[15:7] 172 tc The MT has here “forty,” but this is presumably a scribal error for “four.” The context will not tolerate a period of forty years prior to the rebellion of Absalom. The Lucianic Greek recension (τέσσαρα ἔτη, tessara ete), the Syriac Peshitta (’arba’ sanin), and Vulgate (post quattuor autem annos) in fact have the expected reading “four years.” Most English translations follow the versions in reading “four” here, although some (e.g. KJV, ASV, NASB, NKJV), following the MT, read “forty.”
[15:8] 173 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] 174 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:9] 175 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:11] 177 tn Heb “being invited and going naively and they did not know anything.”
[15:12] 178 tn Traditionally, “counselor,” but this term is more often associated with psychological counseling today, so “adviser” was used in the translation instead.
[15:12] 179 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] 180 tn Heb “the heart of the men of Israel is with Absalom.”
[15:14] 181 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:14] 183 tn Heb “let’s flee.”
[15:14] 185 tn Heb “and strike the city with the edge of the sword.”
[15:15] 186 tn Heb “according to all that my lord the king will choose, behold your servants!”
[15:16] 187 tn Heb “and all his house.”
[15:16] 188 tn Heb “women, concubines.”
[15:17] 189 tn Heb “and they stood.”
[15:18] 191 tn Heb “crossing over near his hand.”
[15:18] 192 tn Heb “crossing over near the face of.”
[15:19] 193 tn The word “new” is not in the Hebrew text, but is supplied in the translation to make it clear that David refers to Absalom, not himself.
[15:20] 195 tn Heb “brothers,” but see v. 22.
[15:20] 196 tn Heb “loyal love and truth.” The expression is a hendiadys.
[15:21] 198 tn Heb “whether for death or for life.”
[15:21] 199 tn Heb “your servant.”
[15:22] 200 tn Heb “Come and cross over.”
[15:22] 201 tn Heb “crossed over.”
[15:22] 202 tn Heb “all the little ones.”
[15:23] 203 tn Heb “with a great voice.”
[15:23] 204 tn Heb “crossing over.”
[15:23] 205 tn Heb “crossing near the face of.”
[15:24] 206 tn Heb “crossing from.”
[15:26] 207 tn Heb “as [is] good in his eyes.”
[15:27] 208 tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek
[15:27] 209 tn Heb “And Ahimaaz your son, and Jonathan the son of Abiathar, two of your sons, with you.” The pronominal suffix on the last word is plural, referring to Zadok and Abiathar.
[15:28] 210 tn The pronoun is plural, referring to Zadok and Abiathar.
[15:31] 211 tc The translation follows 4QSama, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading “and to David,” rather than MT וְדָוִד (vÿdavid, “and David”). As Driver points out, the Hebrew verb הִגִּיד (higgid, “he related”) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316).
[15:33] 213 tn Heb “cross over.”
[15:35] 214 tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone.
[15:35] 215 tn Heb “from the house of the king.”
[15:36] 216 tn Heb “and you must send by their hand to me every word which you hear.” Both of the second person verb forms are plural with Zadok, Abiathar, and Hushai being the understood subjects.
[16:1] 217 tn Heb “a hundred summer fruit.”
[16:2] 218 tn Heb “What are these to you?”
[16:2] 219 tc The translation follows the Qere and many medieval Hebrew
[16:2] 220 tn The Hebrew text adds “to drink.”
[16:3] 222 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:3] 223 tn Heb “my father’s.”
[16:5] 224 tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.
[16:5] 225 tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”
[16:7] 226 tn Heb “man of worthlessness.”
[16:8] 227 tn Heb “has brought back upon you.”
[16:10] 228 tn Heb “What to me and to you?”
[16:11] 229 tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him.
[16:12] 230 tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”
[16:12] 231 tn Heb “and the
[16:13] 232 tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline vÿqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.
[16:14] 233 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[16:15] 234 tn Heb “and all the people, the men of Israel.”
[16:15] 235 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:16] 236 tn Heb “to Absalom.” The proper name has been replaced by the pronoun “him” in the translation for stylistic reasons.
[16:18] 237 tn Heb “No for with the one whom the
[16:19] 238 tn Heb “Just as I served before your father, so I will be before you.”
[16:21] 239 tn Heb “go to”; NAB “have (+ sexual NCV) relations with”; TEV “have intercourse with”; NLT “Go and sleep with.”
[16:21] 240 tn Heb “and the hands of all who are with you will be strengthened.”
[16:22] 241 sn That is, on top of the flat roof of the palace, so it would be visible to the public.
[16:22] 242 tn Heb “went to”; NAB “he visited his father’s concubines”; NIV “lay with his father’s concubines”; TEV “went in and had intercourse with.”
[16:23] 243 tn Heb “And the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.”
[16:23] 244 tn Heb “So was all the advice of Ahithophel, also to David, also to Absalom.”
[17:2] 245 tn Heb “and I will come upon him.”
[17:2] 246 tn Heb “exhausted and slack of hands.”
[17:3] 247 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] 248 tn Heb “all of the people will be safe.”
[17:5] 250 tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.
[17:5] 251 tn Heb “what is in his mouth.”
[17:7] 252 tn Heb “Not good is the advice which Ahithophel has advised at this time.”
[17:8] 253 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] 254 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].”
[17:14] 255 tn Heb “commanded.”
[17:16] 257 tn Heb “send quickly and tell David saying.”
[17:16] 258 tn Or “wilderness” (so KJV, NASB, NRSV, TEV).
[17:16] 259 tn That is, “cross over the Jordan River.”
[17:16] 260 tn Heb “swallowed up.”
[17:20] 261 tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.
[17:20] 262 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:21] 263 tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.
[17:21] 264 tn Heb “the water.”
[17:21] 265 tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger.
[17:22] 266 tn The word “River” is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity.
[17:23] 267 tc The Greek recensions of Origen and Lucian have here “house” for “grave.”
[17:26] 269 tn Heb “and Israel.”
[17:28] 270 tc The MT adds “roasted grain” וְקָלִי (vÿqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin
[17:29] 271 tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).
[17:29] 272 tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).
[18:3] 273 tn Heb “the people said.”
[18:3] 274 tn Heb “march out.”
[18:3] 275 tn Heb “they will not place to us heart.”
[18:3] 276 tc The translation follows the LXX (except for the Lucianic recension), Symmachus, and Vulgate in reading אָתָּה (’atta, “you”) rather than MT עָתָּה (’atta, “now”).
[18:7] 277 tn Heb “servants” (also in v. 9).
[18:9] 279 tn Heb “the donkey.”
[18:9] 280 tn Heb “between the sky and the ground.”
[18:10] 281 tc 4QSama lacks the word “one.”
[18:11] 282 tn Heb “Why did you not strike him down there to the ground.”
[18:11] 283 tn Heb “ten [shekels] of silver.” This would have been about 4 ounces (114 grams) of silver by weight.
[18:11] 284 tn Heb “and a girdle” (so KJV); NIV “a warrior’s belt”; CEV “a special belt”; NLT “a hero’s belt.”
[18:12] 285 tc The translation follows the Qere and many medieval Hebrew
[18:12] 286 tn Heb “weighing out in my hand.”
[18:12] 287 tn Heb “a thousand [shekels] of silver.” This would have been about 25 pounds (11.4 kg) of silver by weight.
[18:12] 288 tn Heb “extend my hand against.”
[18:12] 289 tn Heb “in our ears.”
[18:12] 290 tc The Hebrew text is very difficult here. The MT reads מִי (mi, “who”), apparently yielding the following sense: “Show care, whoever you might be, for the youth Absalom.” The Syriac Peshitta reads li (“for me”), the Hebrew counterpart of which may also lie behind the LXX rendering μοι (moi, “for me”). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant.
[18:13] 291 tc The translation follows the Qere, many medieval Hebrew
[18:13] 292 tn Heb “stood aloof.”
[18:14] 293 tn There is a play on the word “heart” here that is difficult to reproduce in English. Literally the Hebrew text says “he took three spears in his hand and thrust them into the heart of Absalom while he was still alive in the heart of the oak tree.” This figure of speech involves the use of the same word in different senses and is known as antanaclasis. It is illustrated in the familiar saying from the time of the American Revolution: “If we don’t hang together, we will all hang separately.” The present translation understands “heart” to be used somewhat figuratively for “chest” (cf. TEV, CEV), which explains why Joab’s armor bearers could still “kill” Absalom after he had been stabbed with three spears through the “heart.” Since trees do not have “chests” either, the translation uses “middle.”
[18:16] 294 tn Heb “the shophar” (the ram’s horn trumpet).
[18:17] 295 tn Heb “and all Israel fled, each to his tent.” In this context this refers to the supporters of Absalom (see vv. 6-7, 16).
[18:18] 296 tn Heb “and.” This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.
[18:18] 297 tn Heb “a pillar.”
[18:19] 298 tn Heb “that the
[18:20] 299 tn Heb “but this day you will not bear good news.”
[18:23] 300 tn The words “but he said” are not in the Hebrew text. They are supplied in the translation for clarity.
[18:23] 301 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[18:24] 302 tn Heb “the two gates.”
[18:25] 303 tn Heb “good news is in his mouth.”
[18:25] 304 tn Heb “he”; the referent (the runner) has been specified in the translation for clarity.
[18:27] 305 tn Heb “I am seeing the running of the first one like the running of Ahimaaz.”
[18:28] 307 tn Heb “delivered over.”
[18:28] 308 tn Heb “lifted their hand against.”
[18:31] 309 tn Heb “And look, the Cushite came and the Cushite said.”
[18:31] 310 tn Heb “for the
[18:32] 311 tn Heb “and all those rising against you for evil.”
[18:33] 312 sn This marks the beginning of ch. 19 in the Hebrew text. Beginning with 18:33, the verse numbers through 19:43 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 18:33 ET = 19:1 HT, 19:1 ET = 19:2 HT, 19:2 ET = 19:3 HT, etc., through 19:43 ET = 19:44 HT. From 20:1 the versification in the English Bible and the Hebrew Bible is again the same.
[18:33] 313 tc One medieval Hebrew
[18:33] 314 tc The Lucianic Greek recension and Syriac Peshitta lack this repeated occurrence of “my son” due to haplography.
[19:4] 315 tn Heb “with a great voice.”
[19:6] 318 tc The translation follows the Qere, 4QSama, and many medieval Hebrew
[19:6] 319 tc The Lucianic Greek recension and Syriac Peshitta lack “today.”
[19:7] 320 tn Heb “and speak to the heart of.”
[19:8] 321 tn Heb “all the people.”
[19:8] 322 tn The Hebrew text has simply “Israel” (see 18:16-17).
[19:8] 323 tn Heb “had fled, each to his tent.”
[19:10] 325 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).
[19:11] 326 tn Heb “his house.”
[19:11] 327 tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.
[19:12] 328 tn Heb “my bone and my flesh.”
[19:13] 329 tn Heb “my bone and my flesh.”
[19:13] 330 tn Heb “Thus God will do to me and thus he will add.”
[19:14] 331 tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”
[19:15] 332 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[19:15] 333 tn The Hebrew text has simply “Judah.”
[19:15] 334 tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy.
[19:17] 336 tn Heb “rushed into.”
[19:19] 337 tn Though this verb in the MT is 3rd person masculine singular, it should probably be read as 2nd person masculine singular. It is one of fifteen places where the Masoretes placed a dot over each of the letters of the word in question in order to call attention to their suspicion of the word. Their concern in this case apparently had to do with the fact that this verb and the two preceding verbs alternate from third person to second and back again to third. Words marked in this way in Hebrew manuscripts or printed editions are said to have puncta extrordinaria, or “extraordinary points.”
[19:19] 338 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:20] 339 tn The Hebrew text has simply “your servant.”
[19:22] 340 tn Heb “what to me and to you.”
[19:23] 341 tn Heb “swore to him.”
[19:24] 343 tn Heb “in peace.” So also in v. 31.
[19:24] 344 tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
[19:24] 345 tn Heb “done his feet.”
[19:26] 347 tn Heb “your servant.”
[19:26] 348 tn Heb “your servant.”
[19:27] 349 tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity.
[19:27] 350 tn Heb “your servant.”
[19:28] 352 tn Heb “and you placed your servant among those who eat at your table.”
[19:28] 353 tn Heb “to cry out to.”
[19:30] 355 tn Heb “in peace.”
[19:31] 356 tc The MT reading אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically. The use of the preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion is likely in the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the Jordan”). Another possibility is to read the definite article on the front of “Jordan” (הַיַּרְדֵּן, hayyarden; “the Jordan”).
[19:35] 358 tn Heb “your servant.”
[19:35] 359 tn Heb “your servant.”
[19:36] 360 tn Heb “Like a little your servant will cross the Jordan with the king.”
[19:37] 361 tn Heb “your servant.”
[19:39] 362 tn Heb “to his place.”
[19:40] 363 tn The MT in this instance alone spells the name with final ן (nun, “Kimhan”) rather than as elsewhere with final ם (mem, “Kimham”). As in most other translations, the conventional spelling (with ם) has been used here to avoid confusion.
[19:40] 365 tc The translation follows the Qere and many medieval Hebrew
[19:42] 366 tn Heb “from the king.”
[19:43] 367 tn The translation understands the verb in a desiderative sense, indicating the desire but not necessarily the completed action of the party in question. It is possible, however, that the verb should be given the more common sense of accomplished action, in which case it means here “Why have you cursed us?”
[20:1] 368 tn Heb “a man of worthlessness.”
[20:1] 369 tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
[20:1] 370 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 371 tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.
[20:2] 372 tn Heb “went up from after.”
[20:2] 373 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[20:2] 374 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:3] 376 tn Heb “and he placed them in a guarded house.”
[20:3] 377 tn Heb “he did not come to them”; NAB “has no further relations with them”; NIV “did not lie with them”; TEV “did not have intercourse with them”; NLT “would no longer sleep with them.”
[20:4] 378 tn The present translation follows the Masoretic accentuation, with the major mark of disjunction (i.e., the atnach) placed at the word “days.” However, some scholars have suggested moving the atnach to “Judah” a couple of words earlier. This would yield the following sense: “Three days, and you be present here with them.” The difference in meaning is slight, and the MT is acceptable as it stands.
[20:6] 379 tn Heb “find.” The perfect verbal form is unexpected with the preceding word “otherwise.” We should probably read instead the imperfect. Although it is possible to understand the perfect here as indicating that the feared result is thought of as already having taken place (cf. BDB 814 s.v. פֶּן 2), it is more likely that the perfect is simply the result of scribal error. In this context the imperfect would be more consistent with the following verb וְהִצִּיל (vÿhitsil, “and he will get away”).
[20:8] 380 sn The significance of the statement it fell out here is unclear. If the dagger fell out of its sheath before Joab got to Amasa, how then did he kill him? Josephus, Ant. 7.11.7 (7.284), suggested that as Joab approached Amasa he deliberately caused the dagger to fall to the ground at an opportune moment as though by accident. When he bent over and picked it up, he then stabbed Amasa with it. Others have tried to make a case for thinking that two swords are referred to – the one that fell out and another that Joab kept concealed until the last moment. But nothing in the text clearly supports this view. Perhaps Josephus’ understanding is best, but it is by no means obvious in the text either.
[20:10] 381 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:10] 382 tn Heb “his”; the referent (Amasa) has been specified in the translation for clarity.
[20:10] 383 tn Heb “and he did not repeat concerning him, and he died.”
[20:11] 384 tn Heb “takes delight in.”
[20:12] 385 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:12] 386 tn Heb “he”; the referent (the man who spoke up in v. 11) has been specified in the translation for clarity.
[20:12] 387 tn Heb “Amasa.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[20:13] 388 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:14] 389 tn Heb “he”; the referent (Sheba) has been specified in the translation for clarity.
[20:14] 390 tc In keeping with the form of the name in v. 15, the translation deletes the “and” found in the MT.
[20:14] 391 tc The translation follows the Qere, many medieval Hebrew
[20:15] 392 tn Heb “they.” The following context makes it clear that this refers to Joab and his army.
[20:15] 393 tc The LXX has here ἐνοοῦσαν (enoousan, “were devising”), which apparently presupposes the Hebrew word מַחֲשָׁבִים (makhashavim) rather than the MT מַשְׁחִיתִם (mashkhitim, “were destroying”). With a number of other scholars Driver thinks that the Greek variant may preserve the original reading, but this seems to be an unnecessary conclusion (but see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 346).
[20:19] 394 tn Heb “a city and a mother.” The expression is a hendiadys, meaning that this city was an important one in Israel and had smaller cities dependent on it.
[20:20] 395 tn Heb “Far be it, far be it from me.” The expression is clearly emphatic, as may be seen in part by the repetition. P. K. McCarter, however, understands it to be coarser than the translation adopted here. He renders it as “I’ll be damned if…” (II Samuel [AB], 426, 429), which (while it is not a literal translation) may not be too far removed from the way a soldier might have expressed himself.
[20:21] 396 tn Heb “lifted his hand.”
[20:22] 398 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:22] 399 tn Heb “they”; the referent (Joab’s men) has been specified in the translation for clarity.
[20:22] 400 tn Heb “his tents.”
[20:24] 401 tn Heb “Adoram” (so KJV, NAB, NRSV, CEV), but see 1 Kgs 4:6; 5:14.
[20:24] 402 tn Heb “was over the forced labor.”
[20:26] 403 tn Heb “priest for David.” KJV (“a chief ruler about David”) and ASV (“chief minister unto David”) regarded this office as political.
[21:1] 404 tn Heb “sought the face of the
[21:1] 405 tn Heb “and the house of bloodshed.”
[21:2] 406 tn Heb “swore an oath to.”
[21:3] 407 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] 408 tc The translation follows the Qere and several medieval Hebrew
[21:4] 410 tn Heb “and he said”; the referent (David) has been specified in the translation for clarity.
[21:6] 411 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] 412 tc The LXX reads “at Gibeon on the mountain of the
[21:8] 413 tc The MT reads “Michal” here, but two Hebrew manuscripts read “Merab,” along with some LXX manuscripts. Cf. 1 Sam 18:19.
[21:9] 414 tc The translation follows the Qere and several medieval Hebrew
[21:9] 416 tc The translation follows the Qere and many medieval Hebrew
[21:10] 417 tn Heb “until water was poured on them from the sky.”
[21:10] 419 tn Heb “the beasts of the field.”
[21:12] 420 tn Heb “David.” For stylistic reasons the name has been replaced by the pronoun (“he”) in the translation.
[21:12] 421 tn Heb “the bones of Saul and the bones of Jonathan his son.” See also v. 13.
[21:12] 424 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] 425 tn Heb “had hung them.”
[21:12] 426 tn Heb “in the day.”
[21:12] 427 tn Heb “Philistines.”
[21:13] 428 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[21:14] 429 tc Many medieval Hebrew
[21:14] 430 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).
[21:15] 431 tn Heb “his servants.”
[21:16] 432 tn This name has the definite article and may be intended to refer to a group of people rather than a single individual with this name.
[21:16] 433 tn This is the only occurrence of this Hebrew word in the OT. Its precise meaning is therefore somewhat uncertain. As early as the LXX the word was understood to refer to a “spear,” and this seems to be the most likely possibility. Some scholars have proposed emending the text of 2 Sam 21:16 to כוֹבַעוֹ (khova’o; “his helmet”), but in spite of the fact that the word “helmet” appears in 1 Sam 17:5, there is not much evidence for reading that word here.
[21:16] 434 tn Either the word “shekels” should be supplied here, or the Hebrew word מִשְׁקַל (mishqal, “weight”) right before “bronze” is a corrupted form of the word for shekel. If the latter is the case the problem probably resulted from another occurrence of the word מִשְׁקַל just four words earlier in the verse.
[21:16] sn Three hundred bronze shekels would have weighed about 7.5 pounds (3.4 kg).
[21:16] 435 tn The Hebrew text reads simply “a new [thing],” prompting one to ask “A new what?” Several possibilities have been proposed to resolve the problem: perhaps a word has dropped out of the Hebrew text here; or perhaps the word “new” is the result of misreading a different, less common, word; or perhaps a word (e.g., “sword,” so KJV, NAB, NASB, NIV, CEV, NLT) is simply to be inferred. The translation generally follows the latter possibility, while at the same time being deliberately nonspecific (“weapon”).
[21:19] 436 tn Heb “Jaare-Oregim,” but the second word, which means “weavers,” is probably accidentally included. It appears at the end of the verse. The term is omitted in the parallel account in 1 Chr 20:5, which has simply “Jair.”
[21:19] 437 sn The Hebrew text as it stands reads, “Elhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite.” Who killed Goliath the Gittite? According to 1 Sam 17:4-58 it was David who killed Goliath, but according to the MT of 2 Sam 21:19 it was Elhanan who killed him. Many scholars believe that the two passages are hopelessly at variance with one another. Others have proposed various solutions to the difficulty, such as identifying David with Elhanan or positing the existence of two Goliaths. But in all likelihood the problem is the result of difficulties in the textual transmission of the Samuel passage; in fact, from a text-critical point of view the books of Samuel are the most poorly preserved of all the books of the Hebrew Bible. The parallel passage in 1 Chr 20:5 reads, “Elhanan son of Jair killed Lahmi the brother of Goliath.” Both versions are textually corrupt. The Chronicles text has misread “Bethlehemite” (בֵּית הַלַּחְמִי, bet hallakhmi) as the accusative sign followed by a proper name אֶת לַחְמִי (’et lakhmi). (See the note at 1 Chr 20:5.) The Samuel text misread the word for “brother” (אַח, ’akh) as the accusative sign (אֵת, ’et), thereby giving the impression that Elhanan, not David, killed Goliath. Thus in all probability the original text read, “Elhanan son of Jair the Bethlehemite killed the brother of Goliath.”
[21:20] 438 tn Heb “a man of stature.”
[21:22] 439 tn Heb “they fell.”
[21:22] 440 tn Heb “his servants.”
[22:1] 441 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] 443 tn Heb “in the day,” or “at the time.”
[22:1] 445 tn Heb “and from the hand of Saul.”
[22:2] 446 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] 447 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] 448 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] 450 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] 451 tn The parallel version of the song in Ps 18 does not include this last line.
[22:4] 452 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] 453 tn Heb “worthy of praise, I cried out [to] the
[22:5] 454 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] 455 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] 456 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] 457 tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.
[22:6] 458 tn Heb “surrounded me.”
[22:6] 459 tn Heb “confronted me.”
[22:7] 460 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] 461 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] 462 tn Heb “and my cry for help [entered] his ears.”
[22:8] 463 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] 464 tn Ps 18:7 reads “the roots of the mountains.”
[22:8] 465 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] 466 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] 467 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] 468 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] 469 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] 470 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
[22:11] 471 tn Or “rode upon.”
[22:11] 472 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
[22:11] 473 tc The translation follows very many medieval Hebrew
[22:11] 474 sn The wings of the wind. Verse 10 may depict the
[22:12] 475 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] 476 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] 477 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] 478 tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.
[22:14] 479 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] 480 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] 482 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] 483 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] 485 tn Or “foundations.”
[22:16] 486 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] 487 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] 488 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] 489 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] 490 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] 491 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] 492 tn Heb “became my support.”
[22:20] 493 tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).
[22:21] 494 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[22:21] 495 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] 496 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] 497 tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.
[22:22] 498 tn Heb “for I have kept the ways of the
[22:22] 499 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] 500 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] 501 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
[22:24] 502 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
[22:25] 503 tn Heb “according to my righteousness.” See v. 21.
[22:25] 504 tn Heb “according to my purity before his eyes.”
[22:26] 505 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] 506 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] 508 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] 509 tn Or “blameless.”
[22:27] 510 tc The translation follows two medieval Hebrew
[22:27] 511 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] 512 tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).
[22:28] 513 tc Heb “but your eyes are upon the proud, you bring low.” Ps 18:27 reads “but proud eyes you bring low.”
[22:29] 514 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:29] 515 tc Many medieval Hebrew
[22:29] 516 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 “
[22:29] 517 tn Heb “my darkness.”
[22:30] 518 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:30] 520 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] 521 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] 522 tn Heb “by my God.”
[22:30] 523 tn David uses hyperbole to emphasize his God-given military superiority.
[22:31] 524 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] 525 tn Heb “the word of the
[22:32] 526 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:32] 527 tn Heb “rocky cliff,” which is a metaphor of protection.
[22:32] 528 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[22:33] 529 tn Heb “the God.” See the note at v. 31.
[22:33] 530 tc 4QSama 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] 531 tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.
[22:33] 532 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] 533 tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew
[22:34] 534 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] 536 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] 537 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] 538 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] 539 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] 540 tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.
[22:37] 541 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] 542 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] 543 tn Heb “you clothed me with strength for battle.”
[22:40] 544 tn Heb “you make those who rise against me kneel beneath me.”
[22:41] 545 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] 546 tc The translation follows one medieval Hebrew
[22:42] 547 tn Heb “but there is no deliverer.”
[22:42] 548 tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the
[22:43] 549 tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.
[22:44] 550 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] 551 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] 552 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] 553 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] 554 tn Heb “wither, wear out.”
[22:46] 555 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] 557 tn Heb “prisons.” Their besieged cities are compared to prisons.
[22:47] 558 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
[22:47] 559 tn Heb “my rocky cliff,” which is a metaphor for protection.
[22:47] 560 tn Or “blessed [i.e., praised] be.”
[22:47] 561 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] 562 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] 563 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] 564 tn Heb “and [is the one who] brings down nations beneath me.”
[22:49] 565 tn Heb “and [the one who] brings me out from my enemies.”
[22:49] 566 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
[22:49] 567 tn Heb “from those who rise against me.”
[22:50] 568 sn This probably alludes to the fact that David will praise the
[22:50] 569 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
[22:51] 570 tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew
[22:51] 571 tn Heb “[the one who] does loyalty to his anointed one.”
[23:1] 572 tn Heb “the anointed one of the God of Jacob.”
[23:3] 574 tn Heb “rock,” used as a metaphor of divine protection.
[23:5] 575 tn Heb “For not thus [is] my house with God?”
[23:5] 576 tn Heb “for all my deliverance and every desire, surely does he not make [it] grow?”
[23:7] 577 tn Heb “and with fire they are completely burned up in [the place where they] remain.” The infinitive absolute is used before the finite verb to emphasize that they are completely consumed by the fire.
[23:8] 578 tn The Hebrew word is sometimes rendered as “the three,” but BDB is probably correct in taking it to refer to military officers (BDB 1026 s.v. שְׁלִישִׁי). In that case the etymological connection of this word to the Hebrew numerical adjective for “three” can be explained as originating with a designation for the third warrior in a chariot.
[23:8] 579 tc The translation follows some LXX
[23:9] 580 tn Heb “after him.”
[23:9] 581 tc This follows the Qere and many medieval Hebrew
[23:10] 584 tn Heb “his hand.”
[23:11] 585 tn Heb “after him.”
[23:11] 586 tn The Hebrew text is difficult here. The MT reads לַחַיָּה (lachayyah), which implies a rare use of the word חַיָּה (chayyah). The word normally refers to an animal, but if the MT is accepted it would here have the sense of a troop or community of people. BDB 312 s.v. II. חַיָּה, for example, understands the similar reference in v. 13 to be to “a group of allied families, making a raid together.” But this works better in v. 13 than it does in v. 11, where the context seems to suggest a particular staging location for a military operation. (See 1 Chr 11:15.) It therefore seems best to understand the word in v. 11 as a place name with ה (he) directive. In that case the Masoretes mistook the word for the common term for an animal and then tried to make sense of it in this context.
[23:12] 587 tn Heb “delivered.”
[23:13] 588 tn The meaning of Hebrew אֶל־קָצִיר (’el qatsir) seems here to be “at the time of harvest,” although this is an unusual use of the phrase. As S. R. Driver points out, this preposition does not normally have the temporal sense of “in” or “during” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 366).
[23:13] 589 tc The translation follows the Qere and many medieval Hebrew
[23:13] 590 tn Heb “went down…and approached.”
[23:14] 591 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[23:17] 592 tn Heb “Far be it to me, O
[23:17] 593 tn Heb “[Is it not] the blood of the men who were going with their lives?”
[23:17] 594 tn Heb “These things the three warriors did.”
[23:18] 595 tc The translation follows the Qere, many medieval Hebrew
[23:18] 596 tn Heb “and he was wielding his spear against three hundred, [who were] slain, and to him there was a name among the three.”
[23:19] 597 tn Or “more than.”
[23:20] 598 tc The translation follows the Qere and many medieval Hebrew
[23:20] 599 tc Heb “the two of Ariel, Moab.” The precise meaning of אריאל is uncertain; some read “warrior.” The present translation assumes that the word is a proper name and that בני, “sons of,” has accidentally dropped from the text by homoioarcton (note the preceding שׁני).
[23:21] 600 tc The translation follows the Qere and many medieval Hebrew
[23:21] 601 tn Heb “and he went down to.”
[23:23] 602 tn Or “more than.”
[23:24] 603 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[23:29] 604 tc The translation follows many medieval Hebrew
[23:33] 605 tn The Hebrew text does not have “the son of.”
[23:35] 606 tc The translation follows the Qere and many medieval Hebrew
[23:37] 607 tc The translation follows the Qere and many medieval Hebrew
[24:1] 608 sn The parallel text in 1 Chr 21:1 says, “An adversary opposed Israel, inciting David to count how many warriors Israel had.” The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1.
[24:4] 609 tn Heb “and the word of the king was stronger than.”
[24:5] 610 tn Heb “in the middle of.”
[24:6] 611 map For location see Map1 A1; JP3 F3; JP4 F3.
[24:7] 612 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[24:8] 613 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:9] 614 tn Heb “and Joab gave the number of the numbering of the people.”
[24:10] 615 tn Heb “and the heart of David struck him.”
[24:11] 616 tn Heb “and the word of the
[24:13] 617 tc The LXX has here “three” rather than “seven,” and is followed by NAB, NIV, NCV, NRSV, TEV, NLT. See 1 Chr 21:12.
[24:13] 618 tn Heb “now know and see.”
[24:14] 619 tn Heb “There is great distress to me. Let us fall into the hand of the
[24:16] 620 tn Heb “messenger.”
[24:16] 621 tn Heb “concerning the calamity.”
[24:16] 622 tn Heb “Now, drop your hand.”
[24:17] 623 tn Heb “let your hand be against me and against the house of my father.”
[24:20] 624 tn Heb “Araunah.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:20] 625 tn Heb “nostrils.”
[24:22] 626 tn Heb “what is good in his eyes.”
[24:22] 627 sn Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey.
[24:22] 628 tn Heb “the equipment of the oxen.”
[24:23] 629 tc The Hebrew text is difficult here. The translation reads עֶבֶד אֲדֹנָי (’eved ’adoni, “the servant of my lord”) rather than the MT’s אֲרַוְנָה (’Aravnah). In normal court etiquette a subject would not use his own name in this way, but would more likely refer to himself in the third person. The MT probably first sustained loss of עֶבֶד (’eved, “servant”), leading to confusion of the word for “my lord” with the name of the Jebusite referred to here.
[24:24] 630 tn Heb “fifty shekels of silver.” This would have been about 20 ounces (568 grams) of silver by weight.
