2 Samuel 14:13

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.

2 Samuel 3:28

3:28 When David later heard about this, he said, “I and my kingdom are forever innocent before the Lord of the shed blood of Abner son of Ner!

2 Samuel 14:9

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!”

2 Samuel 1:15

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

2 Samuel 2:21

2:21 Abner said to him, “Turn aside to your right or to your left. Capture one of the soldiers ²  and take his equipment for yourself!” But Asahel was not willing to turn aside from following him.

2 Samuel 2:1

David is Anointed King

2:1 Afterward David inquired of the Lord, “Should I go up to one of the cities of Judah?” The Lord told him, “Go up.” David asked, “Where should I go?” The Lord replied, ³  “To Hebron.”

2 Samuel 19:19

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 ⁴  Jerusalem! ⁵  Please don’t call it to mind!

2 Samuel 24:17

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.” ⁶ 

2 Samuel 7:14

7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings.

2 Samuel 9:11

9:11 Ziba said to the king, “Your servant will do everything that my lord the king has instructed his servant to do.” So Mephibosheth was a regular guest ⁷  at David’s table, ⁸  just as though he were one of the king’s sons.

2 Samuel 24:10

24:10 David felt guilty ⁹  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.”

2 Samuel 20:11

20:11 One of Joab’s soldiers who stood over Amasa said, “Whoever is for ¹⁰  Joab and whoever is for David, follow Joab!”

2 Samuel 17:9

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, ¹¹  whoever hears about it will say, ‘Absalom’s army has been slaughtered!’

2 Samuel 14:32

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: ¹²  “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!”

2 Samuel 15:2

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, ¹³  am from one of the tribes of Israel.”

2 Samuel 22:11

22:11 He mounted ¹⁴  a winged angel ¹⁵  and flew;

he glided ¹⁶  on the wings of the wind. ¹⁷ 

2 Samuel 2:25

2:25 The Benjaminites formed their ranks ¹⁸  behind Abner and were like a single army, standing at the top of a certain hill.

2 Samuel 24:12

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.’”

2 Samuel 22:24

22:24 I was blameless before him;

I kept myself from sinning. ¹⁹ 

2 Samuel 22:21

22:21 The Lord repaid ²⁰  me for my godly deeds; ²¹ 

he rewarded ²²  my blameless behavior. ²³ 

2 Samuel 15:12

15:12 While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, ²⁴  to come from his city, Giloh. ²⁵  The conspiracy was gaining momentum, and the people were starting to side with Absalom.

2 Samuel 21:3

21:3 David said to the Gibeonites, “What can I do for you, and how can I make amends so that you will bless ²⁶  the Lord’s inheritance?”

2 Samuel 23:23

23:23 He received honor from ²⁷  the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard.

2 Samuel 3:8

3:8 These words of Ish-bosheth really angered Abner and he said, “Am I the head of a dog that belongs to Judah? This very day I am demonstrating ²⁸  loyalty to the house of Saul your father and to his relatives ²⁹  and his friends! I have not betrayed you into the hand of David. Yet you have accused me of sinning with this woman today! ³⁰ 

2 Samuel 22:25

22:25 The Lord rewarded me for my godly deeds; ³¹ 

he took notice of my blameless behavior. ³² 

2 Samuel 7:7

7:7 Wherever I moved among all the Israelites, I did not say ³³  to any of the leaders ³⁴  whom I appointed to care for ³⁵  my people Israel, “Why have you not built me a house made from cedar?”’

2 Samuel 13:13

13:13 How could I ever be rid of my humiliation? And you would be considered one of the fools ³⁶  in Israel! Just ³⁷  speak to the king, for he will not withhold me from you.”

2 Samuel 6:7

6:7 The Lord was so furious with Uzzah, ³⁸  he ³⁹  killed him on the spot ⁴⁰  for his negligence. ⁴¹  He died right there beside the ark of God.

2 Samuel 14:5

14:5 The king replied to her, “What do you want?” ⁴²  She answered, “I am a widow; my husband is dead.

2 Samuel 18:10

18:10 When one ⁴³  of the men saw this, he reported it to Joab saying, “I saw Absalom hanging in an oak tree.

2 Samuel 18:13

18:13 If I had acted at risk of my own life ⁴⁴  – and nothing is hidden from the king! – you would have abandoned me.” ⁴⁵ 

2 Samuel 22:31

22:31 The one true God acts in a faithful manner; ⁴⁶ 

the Lord’s promise is reliable; ⁴⁷ 

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

2 Samuel 17:13

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!”

2 Samuel 21:1

The Gibeonites Demand Revenge

21:1 During David’s reign there was a famine for three consecutive years. So David inquired of the Lord. ⁴⁸  The Lord said, “It is because of Saul and his bloodstained family, ⁴⁹  because he murdered the Gibeonites.”

2 Samuel 3:7

3:7 Now Saul had a concubine named Rizpah daughter of Aiah. Ish-bosheth ⁵⁰  said to Abner, “Why did you have sexual relations with ⁵¹  my father’s concubine?” ⁵² 

2 Samuel 3:37

3:37 All the people and all Israel realized on that day that the killing of Abner son of Ner was not done at the king’s instigation. ⁵³ 

2 Samuel 4:11

4:11 Surely when wicked men have killed an innocent man as he slept ⁵⁴  in his own house, should I not now require his blood from your hands and remove ⁵⁵  you from the earth?”

2 Samuel 7:9

7:9 I was with you wherever you went, and I defeated ⁵⁶  all your enemies before you. Now I will make you as famous as the great men of the earth. ⁵⁷ 

2 Samuel 7:12

7:12 When the time comes for you to die, ⁵⁸  I will raise up your descendant, one of your own sons, to succeed you, ⁵⁹  and I will establish his kingdom.

2 Samuel 12:13

12:13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven ⁶⁰  your sin. You are not going to die.

2 Samuel 16:5

Shimei Curses David and His Men

16:5 Then King David reached ⁶¹  Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. ⁶² 

2 Samuel 16:19

16:19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.” ⁶³ 

2 Samuel 17:12

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!

2 Samuel 20:19

20:19 I represent the peaceful and the faithful in Israel. You are attempting to destroy an important city ⁶⁴  in Israel. Why should you swallow up the Lord’s inheritance?”

2 Samuel 22:3

22:3 My God ⁶⁵  is my rocky summit where I take shelter, ⁶⁶ 

my shield, the horn that saves me, ⁶⁷  my stronghold,

my refuge, my savior. You save me from violence! ⁶⁸ 

2 Samuel 11:11

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 ⁶⁹  with my wife? As surely as you are alive, ⁷⁰  I will not do this thing!”

2 Samuel 11:27

11:27 When the time of mourning passed, David had her brought to his palace. ⁷¹  She became his wife and she bore him a son. But what David had done upset the Lord. ⁷² 

2 Samuel 12:4

12:4 “When a traveler arrived at the rich man’s home, ⁷³  he did not want to use one of his own sheep or cattle to feed ⁷⁴  the traveler who had come to visit him. ⁷⁵  Instead, he took the poor man’s lamb and cooked ⁷⁶  it for the man who had come to visit him.”

2 Samuel 19:5

19:5 So Joab visited ⁷⁷  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.

2 Samuel 19:42

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? ⁷⁸  Or have we misappropriated anything for our own use?”

2 Samuel 23:18

23:18 Abishai son of Zeruiah, the brother of Joab, was head of the three. ⁷⁹  He killed three hundred men with his spear and gained fame among the three. ⁸⁰ 

2 Samuel 23:24

23:24 Included with the thirty were the following: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem, ⁸¹ 

[1:15]  ¹ tn Heb “young men.”

[2:21]  ² tn Heb “young men.” So also elsewhere.

[2:1]  ³ tn Heb “he said.” The referent (the Lord) has been specified in the translation for clarity and for stylistic reasons.

[19:19]  ⁴ 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]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:17]  ⁶ tn Heb “let your hand be against me and against the house of my father.”

[9:11]  ⁷ tn Heb “eating.”

[9:11]  ⁸ tc Heb “my table.” But the first person reference to David is awkward here since the quotation of David’s words has already been concluded in v. 10; nor does the “my” refer to Ziba, since the latter part of v. 11 does not seem to be part of Ziba’s response to the king. The ancient versions are not unanimous in the way that they render the phrase. The LXX has “the table of David” (τῆς τραπέζης Δαυιδ, th" trapezh" Dauid); the Syriac Peshitta has “the table of the king” (patureh demalka’); the Vulgate has “your table” (mensam tuam). The present translation follows the LXX.

[24:10]  ⁹ tn Heb “and the heart of David struck him.”

[20:11]  ¹⁰ tn Heb “takes delight in.”

[17:9]  ¹¹ 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].”

[14:32]  ¹² tn Heb “saying.”

[15:2]  ¹³ tn Heb “your servant.” So also in vv. 8, 15, 21.

[22:11]  ¹⁴ tn Or “rode upon.”

[22:11]  ¹⁵ tn Heb “a cherub” (so KJV, NAB, NRSV); NIV “the cherubim” (plural); TEV “his winged creature”; CEV “flying creatures.”

[22:11]  sn A winged angel. Cherubs, as depicted in the Old Testament, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line).

[22:11]  ¹⁶ tc The translation follows very many medieval Hebrew mss in reading וַיֵּדֶא (vayyÿde’, “and he glided”; cf. NIV “soared”; NCV “raced”) rather than MT וַיֵּרָא (vayyera’, “and he appeared,” so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there).

[22:11]  ¹⁷ sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[2:25]  ¹⁸ tn Heb “were gathered together.”

[22:24]  ¹⁹ tn Heb “from my sin,” that is, from making it my own in any way. Leading a “blameless” life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).

[22:21]  ²⁰ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

[22:21]  ²¹ 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]  ²² 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]  ²³ tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.

[15:12]  ²⁴ tn Traditionally, “counselor,” but this term is more often associated with psychological counseling today, so “adviser” was used in the translation instead.

[15:12]  ²⁵ 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.

[21:3]  ²⁶ 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).

[23:23]  ²⁷ tn Or “more than.”

[3:8]  ²⁸ tn Heb “I do.”

[3:8]  ²⁹ tn Heb “brothers.”

[3:8]  ³⁰ tn Heb “and you have laid upon me the guilt of the woman today.”

[22:25]  ³¹ tn Heb “according to my righteousness.” See v. 21.

[22:25]  ³² tn Heb “according to my purity before his eyes.”

[7:7]  ³³ tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.

[7:7]  ³⁴ tn Heb “tribes” (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has “judges.”

[7:7]  ³⁵ tn Heb “whom I commanded to shepherd” (so NIV, NRSV).

[13:13]  ³⁶ tn Heb “and you will be like one of the fools.”

[13:13]  ³⁷ tn Heb “Now.”

[6:7]  ³⁸ tn Heb “and the anger of the Lord burned against Uzzah.”

[6:7]  ³⁹ tn Heb “God.”

[6:7]  ⁴⁰ tc Heb “there.” Since this same term occurs later in the verse it is translated “on the spot” here for stylistic reasons.

[6:7]  ⁴¹ tc The phrase “his negligence” is absent from the LXX.

[14:5]  ⁴² tn Heb “What to you?”

[18:10]  ⁴³ tc 4QSam^a lacks the word “one.”

[18:13]  ⁴⁴ tc The translation follows the Qere, many medieval Hebrew mss, and a number of the ancient versions in reading בְנַפְשִׁי (vÿnafshi, “against my life”) rather than the MT בְנַפְשׁוֹ (vÿnafsho, “against his life”).

[18:13]  ⁴⁵ tn Heb “stood aloof.”

[22:31]  ⁴⁶ 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]  ⁴⁷ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

[21:1]  ⁴⁸ tn Heb “sought the face of the Lord.”

[21:1]  ⁴⁹ tn Heb “and the house of bloodshed.”

[3:7]  ⁵⁰ tc The Hebrew of the MT reads simply “and he said,” with no expressed subject for the verb. It is not likely that the text originally had no expressed subject for this verb, since the antecedent is not immediately clear from the context. We should probably restore to the Hebrew text the name “Ish-bosheth.” See a few medieval Hebrew mss, Aquila, Symmachus, Theodotion, and Vulgate. Perhaps the name was accidentally omitted by homoioarcton. Note that both the name Ishbosheth and the following preposition אֶל (’el) begin with the letter alef.

[3:7]  ⁵¹ tn Heb “come to”; KJV, NRSV “gone in to”; NAB “been intimate with”; NIV “sleep with.”

[3:7]  ⁵² sn This accusation against Abner is a very serious one, since an act of sexual infringement on the king’s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well.

[3:37]  ⁵³ tn Heb “from the king.”

[4:11]  ⁵⁴ tn Heb “on his bed.”

[4:11]  ⁵⁵ tn See HALOT 146 s.v. II בער. Some derive the verb from a homonym meaning “to burn; to consume.”

[7:9]  ⁵⁶ tn Heb “cut off.”

[7:9]  ⁵⁷ tn Heb “and I will make for you a great name like the name of the great ones who are in the earth.”

[7:12]  ⁵⁸ tn Heb, “when your days are full and you lie down with your ancestors.”

[7:12]  ⁵⁹ tn Heb “your seed after you who comes out from your insides.”

[12:13]  ⁶⁰ tn Heb “removed.”

[16:5]  ⁶¹ 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]  ⁶² 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.”

[16:19]  ⁶³ tn Heb “Just as I served before your father, so I will be before you.”

[20:19]  ⁶⁴ 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.

[22:3]  ⁶⁵ 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]  ⁶⁶ tn Or “in whom.”

[22:3]  ⁶⁷ 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]  ⁶⁸ tn The parallel version of the song in Ps 18 does not include this last line.

[11:11]  ⁶⁹ tn Heb “and lay.”

[11:11]  ⁷⁰ tn Heb “as you live and as your soul lives.”

[11:27]  ⁷¹ tn Heb “David sent and gathered her to his house.”

[11:27]  ⁷² tn Heb “and the thing which David had done was evil in the eyes of the Lord.” Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.

[12:4]  ⁷³ 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]  ⁷⁴ tn Heb “and he refused to take from his flock and from his herd to prepare [a meal] for.”

[12:4]  ⁷⁵ 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]  ⁷⁶ tn Heb “and prepared.”

[19:5]  ⁷⁷ tn Heb “came to.”

[19:42]  ⁷⁸ tn Heb “from the king.”

[23:18]  ⁷⁹ tc The translation follows the Qere, many medieval Hebrew mss, the LXX, and Vulgate in reading הַשְּׁלֹשָׁה (hashÿlosa, “the three”) rather than the Kethib of the MT הַשָּׁלִשִׁי (hashalisi, “the third,” or “adjutant”). Two medieval Hebrew mss and the Syriac Peshitta have “thirty.”

[23:18]  ⁸⁰ tn Heb “and he was wielding his spear against three hundred, [who were] slain, and to him there was a name among the three.”

[23:24]  ⁸¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.