2 Samuel 2:29

2:29 Abner and his men went through the Arabah all that night. They crossed the Jordan River ¹  and went through the whole region of Bitron ²  and came to Mahanaim.

2 Samuel 9:9

9:9 Then the king summoned Ziba, Saul’s attendant, and said to him, “Everything that belonged to Saul and to his entire house I hereby give to your master’s grandson.

2 Samuel 14:6

14:6 Your servant ³  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.

2 Samuel 16:18

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. ⁴ 

2 Samuel 19:25

19:25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?”

2 Samuel 19:40

19:40 When the king crossed over to Gilgal, Kimham ⁵  crossed over with him. Now all the soldiers ⁶  of Judah along with half of the soldiers of Israel had helped the king cross over. ⁷ 

2 Samuel 22:49

22:49 He delivers me from my enemies; ⁸ 

you snatch me away ⁹  from those who attack me; ¹⁰ 

you rescue me from violent men.

[2:29]  ¹ tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarity.

[2:29]  ² tn Heb “and they went, all the Bitron.” The meaning of the Hebrew word “Bitron,” which is used only here in the OT, is disputed. The translation above follows BDB 144 s.v. בִּתְרוֹן in taking the word to be a proper name of an area east of the Jordan. A different understanding was advocated by W. R. Arnold, who took the word to refer to the forenoon or morning; a number of modern scholars and translations have adopted this view (cf. NAB, NASB, NRSV, CEV, NLT). See W. R. Arnold, “The Meaning of בתרון,” AJSL 28 (1911-1912): 274-83. In this case one could translate “and they traveled all morning long.”

[14:6]  ³ 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.

[16:18]  ⁴ tn Heb “No for with the one whom the Lord has chosen, and this people, and all the men of Israel, I will be and with him I will stay.” The translation follows the Qere and several medieval Hebrew mss in reading לוֹ (lo, “[I will be] to him”) rather than the MT לֹא (lo’, “[I will] not be”), which makes very little sense here.

[19:40]  ⁵ 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]  ⁶ tn Heb “people.”

[19:40]  ⁷ tc The translation follows the Qere and many medieval Hebrew mss in reading the Hiphil verb הֶעֱבִירוּ (he’eviru, “they caused to pass over”) rather than the Qal verb וַיְעֱבִרוּ (vay’ÿviru, “they crossed over”) of the MT.

[22:49]  ⁸ tn Heb “and [the one who] brings me out from my enemies.”

[22:49]  ⁹ tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist’s superiority.

[22:49]  ¹⁰ tn Heb “from those who rise against me.”