2 Samuel 12:7

12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose ¹  you to be king over Israel and I rescued you from the hand of Saul.

2 Samuel 12:9

12:9 Why have you shown contempt for the word of the Lord by doing evil in my ²  sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! ³  You have killed him with the sword of the Ammonites.

2 Samuel 12:31

12:31 He removed ⁴  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 ⁵  with all the Ammonite cities. Then David and all the army returned to Jerusalem. ⁶ 

2 Samuel 14:15

14:15 I have now come to speak with my lord the king about this matter, because the people have made me fearful. ⁷  But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant ⁸  asks.

2 Samuel 18:2

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.”

[12:7]  ¹ tn Heb “anointed.”

[12:9]  ² tc So the Qere; the Kethib has “his.”

[12:9]  ³ tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.

[12:31]  ⁴ tn Heb “brought out.”

[12:31]  ⁵ tn Heb “and so he would do.”

[12:31]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:15]  ⁷ 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]  ⁸ 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.