2 Samuel 13:1--22:51
Konteks13:1 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. 1 13:2 But Amnon became frustrated because he was so lovesick 2 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, 3 “Why are you, the king’s son, 4 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. 5 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, 6 and baked them. 7 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!” 8 So everyone left. 9
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, 10 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 11 in Israel! Just 12 speak to the king, for he will not withhold me from you.” 13:14 But he refused to listen to her. 13 He overpowered her and humiliated her by raping her. 14 13:15 Then Amnon greatly despised her. 15 His disdain toward her surpassed the love he had previously felt toward her. 16 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!” 17 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 18 and lock the door behind her!” 13:18 (Now she was wearing a long robe, 19 for this is what the king’s virgin daughters used to wear.) So Amnon’s 20 attendant removed her and bolted the door 21 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!” 22 Tamar, devastated, lived in the house of her brother Absalom.
13:21 Now King David heard about all these things and was very angry. 23 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, 24 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. 25 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 26 pressed 27 him, the king 28 was not willing to go. Instead, David 29 blessed him.
13:26 Then Absalom said, “If you will not go, 30 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 31 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!” 32 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 33 from the day that Amnon 34 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 35 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. 36 The king and all his servants wept loudly 37 as well. 13:37 But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David 38 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 39 to go to Absalom, for he had since been consoled over the death of Amnon. 40
14:1 Now Joab son of Zeruiah realized that the king longed to see 41 Absalom. 14:2 So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning 42 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. 43 14:3 Go to the king and speak to him in the following fashion.” Then Joab told her what to say. 44
14:4 So the Tekoan woman went 45 to the king. She bowed down with her face to the ground in deference to him and said, “Please help me, 46 O king!” 14:5 The king replied to her, “What do you want?” 47 She answered, “I am a widow; my husband is dead. 14:6 Your servant 48 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 49 of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal, 50 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.” 51 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, 52 let the king invoke the name of 53 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 54 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. 55 14:15 I have now come to speak with my lord the king about this matter, because the people have made me fearful. 56 But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant 57 asks. 14:16 Yes! 58 The king may 59 listen and deliver his female servant 60 from the hand of the man who seeks to remove 61 both me and my son from the inheritance God has given us!’ 62 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?” 63 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.” 64
14:21 Then the king said to Joab, “All right! I 65 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 66 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 67 servant!”
14:23 So Joab got up and went to Geshur and brought Absalom back to Jerusalem. 68 14:24 But the king said, “Let him go over 69 to his own house. He may not see my face.” So Absalom went over 70 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. 71 From the sole of his feet to the top of his head he was perfect in appearance. 72 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 73 and he would shave it – he used to weigh the hair of his head at three pounds 74 according to the king’s weight. 14:27 Absalom had 75 three sons and one daughter, whose name was Tamar. She was a very attractive woman. 76
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.” 77 So Absalom’s servants set Joab’s 78 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: 79 “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 80 summoned Absalom, and he came to the king. Absalom 81 bowed down before the king with his face toward the ground and the king kissed him. 82
15:1 Some time later Absalom managed to acquire 83 a chariot and horses, as well as fifty men to serve as his royal guard. 84 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, 85 am from one of the tribes of Israel.” 15:3 Absalom would then say to him, “Look, your claims are legitimate and appropriate. 86 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 87 a judge in the land! Then everyone who had a judicial complaint 88 could come to me and I would make sure he receives a just settlement.”
15:5 When someone approached to bow before him, Absalom 89 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 90 of the citizens 91 of Israel.
15:7 After four 92 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 93 when I was living in Geshur in Aram: ‘If the Lord really does allow me to return to Jerusalem, 94 I will serve the Lord.’” 15:9 The king replied to him, “Go in peace.” So Absalom 95 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 96 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. 97 15:12 While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, 98 to come from his city, Giloh. 99 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!” 100 15:14 So David said to all his servants who were with him in Jerusalem, 101 “Come on! 102 Let’s escape! 103 Otherwise no one will be delivered from Absalom! Go immediately, or else he will quickly overtake us and bring 104 disaster on us and kill the city’s residents with the sword.” 105 15:15 The king’s servants replied to the king, “We will do whatever our lord the king decides.” 106
15:16 So the king and all the members of his royal court 107 set out on foot, though the king left behind ten concubines 108 to attend to the palace. 15:17 The king and all the people set out on foot, pausing 109 at a spot 110 some distance away. 15:18 All his servants were leaving with him, 111 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 112 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 113 king, for you are a foreigner and an exile from your own country. 114 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 115 with you. May genuine loyal love 116 protect 117 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, 118 there I 119 will be as well!” 15:22 So David said to Ittai, “Come along then.” 120 So Ittai the Gittite went along, 121 accompanied by all his men and all the dependents 122 who were with him.
15:23 All the land was weeping loudly 123 as all these people were leaving. 124 As the king was crossing over the Kidron Valley, all the people were leaving 125 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 126 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.” 127
15:27 The king said to Zadok the priest, “Are you a seer? 128 Go back to the city in peace! Your son Ahimaaz and Abiathar’s son Jonathan may go with you and Abiathar. 129 15:28 Look, I will be waiting at the fords of the desert until word from you 130 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 131 had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, 132 “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 133 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. 134 Everything you hear in the king’s palace 135 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.” 136
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, 137 and a container of wine.
16:2 The king asked Ziba, “Why did you bring these things?” 138 Ziba replied, “The donkeys are for the king’s family to ride on, the loaves of bread 139 and the summer fruit are for the attendants to eat, and the wine is for those who get exhausted in the desert.” 140 16:3 The king asked, “Where is your master’s grandson?” 141 Ziba replied to the king, “He remains in Jerusalem, 142 for he said, ‘Today the house of Israel will give back to me my grandfather’s 143 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 144 Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. 145 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! 146 16:8 The Lord has punished you for 147 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, 148 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, 149 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 150 and this day grant me good in place of his curse.” 151
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. 152 16:14 The king and all the people who were with him arrived exhausted at their destination, where David 153 refreshed himself.
16:15 Now when Absalom and all the men 154 of Israel arrived in Jerusalem, 155 Ahithophel was with him. 16:16 When David’s friend Hushai the Arkite came to Absalom, Hushai said to him, 156 “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. 157 16:19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.” 158
16:20 Then Absalom said to Ahithophel, “Give us your advice. What should we do?” 16:21 Ahithophel replied to Absalom, “Have sex with 159 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.” 160 16:22 So they pitched a tent for Absalom on the roof, 161 and Absalom had sex with 162 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. 163 Both David and Absalom highly regarded the advice of Ahithophel. 164
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 165 him he will be exhausted and worn out. 166 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. 167 The entire army will return unharmed.” 168
17:4 This seemed like a good idea to Absalom and to all the leaders 169 of Israel. 17:5 But Absalom said, “Call for 170 Hushai the Arkite, and let’s hear what he has to say.” 171 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.” 172 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. 173 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, 174 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 175 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 176 of Israel to do, and here is what I have advised. 17:16 Now send word quickly to David and warn him, 177 “Don’t spend the night at the fords of the desert 178 tonight. Instead, be sure you cross over, 179 or else the king and everyone who is with him may be overwhelmed.” 180
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 181 searched but did not find them, so they returned to Jerusalem. 182
17:21 After the men had left, Ahimaaz and Jonathan 183 climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream 184 quickly, for Ahithophel has devised a plan to catch you.” 185 17:22 So David and all the people who were with him got up and crossed the Jordan River. 186 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 187 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 188 Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel 189 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, 190 17:29 honey, curds, flocks, and cheese. 191 For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.” 192
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, 193 “You should not do this! 194 For if we should have to make a rapid retreat, they won’t be too concerned about us. 195 Even if half of us should die, they won’t be too concerned about us. But you 196 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. 197 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 198 mule, it 199 went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair, 200 while the mule he had been riding kept going.
18:10 When one 201 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? 202 I would have given you ten pieces of silver 203 and a commemorative belt!” 204
18:12 The man replied to Joab, “Even if 205 I were receiving 206 a thousand pieces of silver, 207 I would not strike 208 the king’s son! In our very presence 209 the king gave this order to you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ 210 18:13 If I had acted at risk of my own life 211 – and nothing is hidden from the king! – you would have abandoned me.” 212
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. 213 18:15 Then ten soldiers who were Joab’s armor bearers struck Absalom and finished him off.
18:16 Then Joab blew the trumpet 214 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. 215
18:18 Prior to this 216 Absalom had set up a monument 217 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.” 218 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, 219 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, 220 “Whatever happens, I want to go!” So Joab 221 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, 222 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.” 223 The runner 224 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 225 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!” 226 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 227 the men who opposed 228 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, 229 “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!” 230 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 231 be like that young man!”
18:33 (19:1) 232 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, 233 Absalom! If only I could have died in your place! Absalom, my son, my son!” 234
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, 235 “My son, Absalom! Absalom, my son, my son!”
19:5 So Joab visited 236 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 237 that if 238 Absalom were alive and all of us were dead today, 239 it would be all right with you. 19:7 So get up now and go out and give some encouragement to 240 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 241 all came before him.
But the Israelite soldiers 242 had all fled to their own homes. 243 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, 244 has died in battle. So now why do you hesitate to bring the king back?” 245
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, 246 when everything Israel is saying has come to the king’s attention. 247 19:12 You are my brothers – my very own flesh and blood! 248 Why should you delay any further in bringing the king back?’ 19:13 Say to Amasa, ‘Are you not my flesh and blood? 249 God will punish me severely, 250 if from this time on you are not the commander of my army in place of Joab!’”
19:14 He 251 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. 252
Now the people of Judah 253 had come to Gilgal to meet the king and to help him 254 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 255 of Saul’s household, and with him his fifteen sons and twenty servants. They hurriedly crossed 256 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 257 Jerusalem! 258 Please don’t call it to mind! 19:20 For I, your servant, 259 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, 260 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 261 concerning this.
19:24 Now Mephibosheth, Saul’s grandson, 262 came down to meet the king. From the day the king had left until the day he safely 263 returned, Mephibosheth 264 had not cared for his feet 265 nor trimmed 266 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 267 said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I 268 am lame. 19:27 But my servant 269 has slandered me 270 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 271 who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! 272 What further claim do I have to ask 273 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 274 the whole thing! My lord the king has returned safely 275 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. 276 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 277 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 278 taste what I eat and drink? Am I still able to hear the voices of male and female singers? Why should I 279 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. 280 Why should the king reward me in this way? 19:37 Let me 281 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. 282 19:40 When the king crossed over to Gilgal, Kimham 283 crossed over with him. Now all the soldiers 284 of Judah along with half of the soldiers of Israel had helped the king cross over. 285
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? 286 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 287 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 288 named Sheba son of Bicri, a Benjaminite, 289 happened to be there. He blew the trumpet 290 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 291 O Israel!”
20:2 So all the men of Israel deserted 292 David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River 293 to Jerusalem. 294
20:3 Then David went to his palace 295 in Jerusalem. The king took the ten concubines he had left to care for the palace and placed them under confinement. 296 Though he provided for their needs, he did not have sexual relations with them. 297 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, 298 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 299 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. 300
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 301 stabbed him in the abdomen, causing Amasa’s 302 intestines to spill out on the ground. There was no need to stab him again; the first blow was fatal. 303 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 304 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 305 stopped, the man 306 pulled him 307 away from the path and into the field and threw a garment over him. 20:13 Once he had removed Amasa 308 from the path, everyone followed Joab to pursue Sheba son of Bicri.
20:14 Sheba 309 traveled through all the tribes of Israel to Abel of 310 Beth Maacah and all the Berite region. When they had assembled, 311 they too joined him. 20:15 So Joab’s men 312 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 313 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 314 in Israel. Why should you swallow up the Lord’s inheritance?”
20:20 Joab answered, “Get serious! 315 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 316 against King David. Give me just this one man, and I will leave the city.” The woman said to Joab, “This very minute 317 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 318 blew the trumpet, and his men 319 dispersed from the city, each going to his own home. 320 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 321 was supervisor of the work crews. 322 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. 323
21:1 During David’s reign there was a famine for three consecutive years. So David inquired of the Lord. 324 The Lord said, “It is because of Saul and his bloodstained family, 325 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 326 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 327 the Lord’s inheritance?”
21:4 The Gibeonites said to him, “We 328 have no claim to silver or gold from Saul or from his family, 329 nor would we be justified in putting to death anyone in Israel.” David asked, 330 “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 331 them before the Lord in Gibeah of Saul, who was the Lord’s chosen one.” 332 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 333 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 334 died 335 together; they were put to death during harvest time – during the first days of the beginning 336 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, 337 she did not allow the birds of the air to feed 338 on them by day, nor the wild animals 339 by night. 21:11 When David was told what Rizpah daughter of Aiah, Saul’s concubine, had done, 21:12 he 340 went and took the bones of Saul and of his son Jonathan 341 from the leaders 342 of Jabesh Gilead. (They had secretly taken 343 them from the plaza at Beth Shan. It was there that Philistines 344 publicly exposed their corpses 345 after 346 they 347 had killed Saul at Gilboa.) 21:13 David 348 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 349 that the king had commanded, God responded to their prayers 350 for the land.
21:15 Another battle was fought between the Philistines and Israel. So David went down with his soldiers 351 and fought the Philistines. David became exhausted. 21:16 Now Ishbi-Benob, one of the descendants of Rapha, 352 had a spear 353 that weighed three hundred bronze shekels, 354 and he was armed with a new weapon. 355 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 356 the Bethlehemite killed the brother of Goliath the Gittite, 357 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 358 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 359 by David and his soldiers. 360
22:1 361 David sang 362 to the Lord the words of this song when 363 the Lord rescued him from the power 364 of all his enemies, including Saul. 365 22:2 He said:
“The Lord is my high ridge, 366 my stronghold, 367 my deliverer.
22:3 My God 368 is my rocky summit where I take shelter, 369
my shield, the horn that saves me, 370 my stronghold,
my refuge, my savior. You save me from violence! 371
22:4 I called 372 to the Lord, who is worthy of praise, 373
and I was delivered from my enemies.
22:5 The waves of death engulfed me;
the currents 374 of chaos 375 overwhelmed me. 376
22:6 The ropes of Sheol 377 tightened around me; 378
the snares of death trapped me. 379
22:7 In my distress I called to the Lord;
I called to my God. 380
From his heavenly temple 381 he heard my voice;
he listened to my cry for help. 382
22:8 The earth heaved and shook; 383
the foundations of the sky 384 trembled. 385
They heaved because he was angry.
22:9 Smoke ascended from 386 his nose; 387
fire devoured as it came from his mouth; 388
he hurled down fiery coals. 389
22:10 He made the sky sink 390 as he descended;
a thick cloud was under his feet.
22:11 He mounted 391 a winged angel 392 and flew;
he glided 393 on the wings of the wind. 394
22:12 He shrouded himself in darkness, 395
in thick rain clouds. 396
22:13 From the brightness in front of him
came coals of fire. 397
22:14 The Lord thundered 398 from the sky;
the sovereign One 399 shouted loudly. 400
22:15 He shot 401 arrows and scattered them, 402
lightning and routed them. 403
22:16 The depths 404 of the sea were exposed;
the inner regions 405 of the world were uncovered
by the Lord’s battle cry, 406
by the powerful breath from his nose. 407
22:17 He reached down from above and grabbed me; 408
he pulled me from the surging water. 409
22:18 He rescued me from my strong enemy, 410
from those who hate me,
for they were too strong for me.
22:19 They confronted 411 me in my day of calamity,
but the Lord helped me. 412
22:20 He brought me out into a wide open place;
he delivered me because he was pleased with me. 413
22:21 The Lord repaid 414 me for my godly deeds; 415
he rewarded 416 my blameless behavior. 417
22:22 For I have obeyed the Lord’s commands; 418
I have not rebelled against my God. 419
22:23 For I am aware of all his regulations, 420
and I do not reject his rules. 421
22:24 I was blameless before him;
I kept myself from sinning. 422
22:25 The Lord rewarded me for my godly deeds; 423
he took notice of my blameless behavior. 424
22:26 You prove to be loyal 425 to one who is faithful; 426
you prove to be trustworthy 427 to one who is innocent. 428
22:27 You prove to be reliable 429 to one who is blameless,
but you prove to be deceptive 430 to one who is perverse. 431
22:28 You deliver oppressed 432 people,
but you watch the proud and bring them down. 433
22:29 Indeed, 434 you are my lamp, 435 Lord.
The Lord illumines 436 the darkness around me. 437
22:30 Indeed, 438 with your help 439 I can charge 440 against an army; 441
by my God’s power 442 I can jump over a wall. 443
22:31 The one true God acts in a faithful manner; 444
the Lord’s promise is reliable; 445
he is a shield to all who take shelter in him.
22:32 Indeed, 446 who is God besides the Lord?
Who is a protector 447 besides our God? 448
22:33 The one true God 449 is my mighty refuge; 450
he removes 451 the obstacles in my way. 452
22:34 He gives me the agility of a deer; 453
he enables me to negotiate the rugged terrain. 454
22:35 He trains 455 my hands for battle; 456
my arms can bend even the strongest bow. 457
22:36 You give me 458 your protective shield; 459
your willingness to help enables me to prevail. 460
my feet 462 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; 463
you make my foes kneel before me. 464
22:41 You make my enemies retreat; 465
I destroy those who hate me.
22:42 They cry out, 466 but there is no one to help them; 467
they cry out to the Lord, 468 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 469 in the streets.
22:44 You rescue me from a hostile army; 470
you preserve me as a leader of nations;
people over whom I had no authority are now my subjects. 471
22:45 Foreigners are powerless before me; 472
when they hear of my exploits, they submit to me. 473
22:46 Foreigners lose their courage; 474
they shake with fear 475 as they leave 476 their strongholds. 477
My protector 479 is praiseworthy! 480
The God who delivers me 481 is exalted as king! 482
22:48 The one true God completely vindicates me; 483
he makes nations submit to me. 484
22:49 He delivers me from my enemies; 485
you snatch me away 486 from those who attack me; 487
you rescue me from violent men.
22:50 So I will give you thanks, O Lord, before the nations! 488
I will sing praises to you. 489
22:51 He gives his chosen king magnificent victories; 490
he is faithful to his chosen ruler, 491
to David and to his descendants forever!”
[13:1] 1 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] 2 tn Heb “and there was distress to Amnon so that he made himself sick.”
[13:4] 3 tn Heb “and he said to him.”
[13:4] 4 tn An more idiomatic translation might be “Why are you of all people…?”
[13:5] 5 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] 6 tn Heb “in his sight.”
[13:9] 8 tn Heb “from upon me.”
[13:9] 9 tc A few medieval Hebrew
[13:11] 10 tn Heb “lie with me” (so NAB, NASB, NRSV); NCV “come and have sexual relations with me.”
[13:13] 11 tn Heb “and you will be like one of the fools.”
[13:14] 13 tn Heb “to her voice.”
[13:14] 14 tn Heb “and he humiliated her and lay with her.”
[13:15] 15 tn Heb “and Amnon hated her with very great hatred.”
[13:15] 16 tn Heb “for greater was the hatred with which he hated her than the love with which he loved her.”
[13:16] 17 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] 18 tn Heb “send this [one] from upon me to the outside.”
[13:18] 19 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] 20 tn Heb “his”; the referent (Amnon) has been specified in the translation for clarity.
[13:18] 21 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] 22 tn Heb “Don’t set your heart to this thing!”
[13:21] 23 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] 24 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[13:24] 25 tn Heb “your servant has sheepshearers.” The phrase “your servant” also occurs at the end of the verse.
[13:25] 26 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[13:25] 27 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] 28 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[13:25] 29 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[13:28] 31 tn Heb “when good is the heart of Amnon with wine.”
[13:28] 32 tn Heb “and become sons of valor.”
[13:32] 33 tn Heb “it was placed on the mouth of Absalom.”
[13:32] 34 tn Heb “he”; the referent (Amnon) has been specified in the translation for clarity.
[13:34] 35 tn Heb “behind him.”
[13:36] 36 tn Heb “and they lifted their voice and wept.”
[13:36] 37 tn Heb “with a great weeping.”
[13:37] 38 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] 39 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] 40 tn Heb “was consoled over Amnon, because he was dead.”
[14:1] 41 tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).
[14:2] 42 tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.
[14:2] 43 tn Heb “these many days.”
[14:3] 44 tn Heb “put the words in her mouth” (so NASB, NIV).
[14:4] 45 tc The translation follows many medieval Hebrew
[14:4] 46 tn The word “me” is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.
[14:5] 47 tn Heb “What to you?”
[14:6] 48 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] 49 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] 50 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] 51 tn Heb “concerning you.”
[14:11] 52 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] 53 tn Heb “let the king remember.”
[14:11] 54 tn Heb “of your son.”
[14:14] 55 tn Heb “he devises plans for the one banished from him not to be banished.”
[14:15] 56 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] 57 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] 59 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] 60 tn Heb “in order to deliver his maid.”
[14:16] 62 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] 63 tn Heb “Is the hand of Joab with you in all this?”
[14:20] 64 tn Heb “to know all that is in the land.”
[14:21] 65 tc Many medieval Hebrew
[14:22] 67 tc The present translation reads with the Qere “your” rather than the MT “his.”
[14:23] 68 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:24] 69 tn Heb “turn aside.”
[14:24] 70 tn Heb “turned aside.”
[14:25] 71 tn Heb “Like Absalom there was not a handsome man in all Israel to boast exceedingly.”
[14:25] 72 tn Heb “there was not in him a blemish.”
[14:26] 73 tn Heb “for it was heavy upon him.”
[14:26] 74 tn Heb “two hundred shekels.” The modern equivalent would be about three pounds (1.4 kg).
[14:27] 75 tn Heb “and there were born.”
[14:27] 76 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] 77 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] 78 tn The word “Joab’s” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[14:33] 80 tn Heb “he.” Joab, acting on behalf of the king, may be the implied subject.
[14:33] 81 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[14:33] 82 tn Heb “Absalom.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[15:1] 83 tn Heb “acquired for himself.”
[15:1] 84 tn Heb “to run ahead of him.”
[15:2] 85 tn Heb “your servant.” So also in vv. 8, 15, 21.
[15:3] 86 tn Heb “good and straight.”
[15:4] 87 tn Heb “Who will make me?”
[15:4] 88 tn Heb “a complaint and a judgment.” The expression is a hendiadys.
[15:5] 89 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:6] 90 tn Heb “stole the heart.”
[15:7] 92 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] 93 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] 94 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:9] 95 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:11] 97 tn Heb “being invited and going naively and they did not know anything.”
[15:12] 98 tn Traditionally, “counselor,” but this term is more often associated with psychological counseling today, so “adviser” was used in the translation instead.
[15:12] 99 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] 100 tn Heb “the heart of the men of Israel is with Absalom.”
[15:14] 101 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:14] 103 tn Heb “let’s flee.”
[15:14] 105 tn Heb “and strike the city with the edge of the sword.”
[15:15] 106 tn Heb “according to all that my lord the king will choose, behold your servants!”
[15:16] 107 tn Heb “and all his house.”
[15:16] 108 tn Heb “women, concubines.”
[15:17] 109 tn Heb “and they stood.”
[15:18] 111 tn Heb “crossing over near his hand.”
[15:18] 112 tn Heb “crossing over near the face of.”
[15:19] 113 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] 115 tn Heb “brothers,” but see v. 22.
[15:20] 116 tn Heb “loyal love and truth.” The expression is a hendiadys.
[15:21] 118 tn Heb “whether for death or for life.”
[15:21] 119 tn Heb “your servant.”
[15:22] 120 tn Heb “Come and cross over.”
[15:22] 121 tn Heb “crossed over.”
[15:22] 122 tn Heb “all the little ones.”
[15:23] 123 tn Heb “with a great voice.”
[15:23] 124 tn Heb “crossing over.”
[15:23] 125 tn Heb “crossing near the face of.”
[15:24] 126 tn Heb “crossing from.”
[15:26] 127 tn Heb “as [is] good in his eyes.”
[15:27] 128 tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek
[15:27] 129 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] 130 tn The pronoun is plural, referring to Zadok and Abiathar.
[15:31] 131 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] 133 tn Heb “cross over.”
[15:35] 134 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] 135 tn Heb “from the house of the king.”
[15:36] 136 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] 137 tn Heb “a hundred summer fruit.”
[16:2] 138 tn Heb “What are these to you?”
[16:2] 139 tc The translation follows the Qere and many medieval Hebrew
[16:2] 140 tn The Hebrew text adds “to drink.”
[16:3] 142 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:3] 143 tn Heb “my father’s.”
[16:5] 144 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] 145 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] 146 tn Heb “man of worthlessness.”
[16:8] 147 tn Heb “has brought back upon you.”
[16:10] 148 tn Heb “What to me and to you?”
[16:11] 149 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] 150 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] 151 tn Heb “and the
[16:13] 152 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] 153 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[16:15] 154 tn Heb “and all the people, the men of Israel.”
[16:15] 155 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:16] 156 tn Heb “to Absalom.” The proper name has been replaced by the pronoun “him” in the translation for stylistic reasons.
[16:18] 157 tn Heb “No for with the one whom the
[16:19] 158 tn Heb “Just as I served before your father, so I will be before you.”
[16:21] 159 tn Heb “go to”; NAB “have (+ sexual NCV) relations with”; TEV “have intercourse with”; NLT “Go and sleep with.”
[16:21] 160 tn Heb “and the hands of all who are with you will be strengthened.”
[16:22] 161 sn That is, on top of the flat roof of the palace, so it would be visible to the public.
[16:22] 162 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] 163 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] 164 tn Heb “So was all the advice of Ahithophel, also to David, also to Absalom.”
[17:2] 165 tn Heb “and I will come upon him.”
[17:2] 166 tn Heb “exhausted and slack of hands.”
[17:3] 167 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] 168 tn Heb “all of the people will be safe.”
[17:5] 170 tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.
[17:5] 171 tn Heb “what is in his mouth.”
[17:7] 172 tn Heb “Not good is the advice which Ahithophel has advised at this time.”
[17:8] 173 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] 174 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] 175 tn Heb “commanded.”
[17:16] 177 tn Heb “send quickly and tell David saying.”
[17:16] 178 tn Or “wilderness” (so KJV, NASB, NRSV, TEV).
[17:16] 179 tn That is, “cross over the Jordan River.”
[17:16] 180 tn Heb “swallowed up.”
[17:20] 181 tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.
[17:20] 182 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:21] 183 tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.
[17:21] 184 tn Heb “the water.”
[17:21] 185 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] 186 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] 187 tc The Greek recensions of Origen and Lucian have here “house” for “grave.”
[17:26] 189 tn Heb “and Israel.”
[17:28] 190 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] 191 tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).
[17:29] 192 tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).
[18:3] 193 tn Heb “the people said.”
[18:3] 194 tn Heb “march out.”
[18:3] 195 tn Heb “they will not place to us heart.”
[18:3] 196 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] 197 tn Heb “servants” (also in v. 9).
[18:9] 199 tn Heb “the donkey.”
[18:9] 200 tn Heb “between the sky and the ground.”
[18:10] 201 tc 4QSama lacks the word “one.”
[18:11] 202 tn Heb “Why did you not strike him down there to the ground.”
[18:11] 203 tn Heb “ten [shekels] of silver.” This would have been about 4 ounces (114 grams) of silver by weight.
[18:11] 204 tn Heb “and a girdle” (so KJV); NIV “a warrior’s belt”; CEV “a special belt”; NLT “a hero’s belt.”
[18:12] 205 tc The translation follows the Qere and many medieval Hebrew
[18:12] 206 tn Heb “weighing out in my hand.”
[18:12] 207 tn Heb “a thousand [shekels] of silver.” This would have been about 25 pounds (11.4 kg) of silver by weight.
[18:12] 208 tn Heb “extend my hand against.”
[18:12] 209 tn Heb “in our ears.”
[18:12] 210 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] 211 tc The translation follows the Qere, many medieval Hebrew
[18:13] 212 tn Heb “stood aloof.”
[18:14] 213 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] 214 tn Heb “the shophar” (the ram’s horn trumpet).
[18:17] 215 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] 216 tn Heb “and.” This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.
[18:18] 217 tn Heb “a pillar.”
[18:19] 218 tn Heb “that the
[18:20] 219 tn Heb “but this day you will not bear good news.”
[18:23] 220 tn The words “but he said” are not in the Hebrew text. They are supplied in the translation for clarity.
[18:23] 221 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[18:24] 222 tn Heb “the two gates.”
[18:25] 223 tn Heb “good news is in his mouth.”
[18:25] 224 tn Heb “he”; the referent (the runner) has been specified in the translation for clarity.
[18:27] 225 tn Heb “I am seeing the running of the first one like the running of Ahimaaz.”
[18:28] 227 tn Heb “delivered over.”
[18:28] 228 tn Heb “lifted their hand against.”
[18:31] 229 tn Heb “And look, the Cushite came and the Cushite said.”
[18:31] 230 tn Heb “for the
[18:32] 231 tn Heb “and all those rising against you for evil.”
[18:33] 232 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] 233 tc One medieval Hebrew
[18:33] 234 tc The Lucianic Greek recension and Syriac Peshitta lack this repeated occurrence of “my son” due to haplography.
[19:4] 235 tn Heb “with a great voice.”
[19:6] 238 tc The translation follows the Qere, 4QSama, and many medieval Hebrew
[19:6] 239 tc The Lucianic Greek recension and Syriac Peshitta lack “today.”
[19:7] 240 tn Heb “and speak to the heart of.”
[19:8] 241 tn Heb “all the people.”
[19:8] 242 tn The Hebrew text has simply “Israel” (see 18:16-17).
[19:8] 243 tn Heb “had fled, each to his tent.”
[19:10] 245 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] 246 tn Heb “his house.”
[19:11] 247 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] 248 tn Heb “my bone and my flesh.”
[19:13] 249 tn Heb “my bone and my flesh.”
[19:13] 250 tn Heb “Thus God will do to me and thus he will add.”
[19:14] 251 tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”
[19:15] 252 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[19:15] 253 tn The Hebrew text has simply “Judah.”
[19:15] 254 tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy.
[19:17] 256 tn Heb “rushed into.”
[19:19] 257 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] 258 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:20] 259 tn The Hebrew text has simply “your servant.”
[19:22] 260 tn Heb “what to me and to you.”
[19:23] 261 tn Heb “swore to him.”
[19:24] 263 tn Heb “in peace.” So also in v. 31.
[19:24] 264 tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
[19:24] 265 tn Heb “done his feet.”
[19:26] 267 tn Heb “your servant.”
[19:26] 268 tn Heb “your servant.”
[19:27] 269 tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity.
[19:27] 270 tn Heb “your servant.”
[19:28] 272 tn Heb “and you placed your servant among those who eat at your table.”
[19:28] 273 tn Heb “to cry out to.”
[19:30] 275 tn Heb “in peace.”
[19:31] 276 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] 278 tn Heb “your servant.”
[19:35] 279 tn Heb “your servant.”
[19:36] 280 tn Heb “Like a little your servant will cross the Jordan with the king.”
[19:37] 281 tn Heb “your servant.”
[19:39] 282 tn Heb “to his place.”
[19:40] 283 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] 285 tc The translation follows the Qere and many medieval Hebrew
[19:42] 286 tn Heb “from the king.”
[19:43] 287 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] 288 tn Heb “a man of worthlessness.”
[20:1] 289 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] 290 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 291 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] 292 tn Heb “went up from after.”
[20:2] 293 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[20:2] 294 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:3] 296 tn Heb “and he placed them in a guarded house.”
[20:3] 297 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] 298 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] 299 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] 300 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] 301 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:10] 302 tn Heb “his”; the referent (Amasa) has been specified in the translation for clarity.
[20:10] 303 tn Heb “and he did not repeat concerning him, and he died.”
[20:11] 304 tn Heb “takes delight in.”
[20:12] 305 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:12] 306 tn Heb “he”; the referent (the man who spoke up in v. 11) has been specified in the translation for clarity.
[20:12] 307 tn Heb “Amasa.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[20:13] 308 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:14] 309 tn Heb “he”; the referent (Sheba) has been specified in the translation for clarity.
[20:14] 310 tc In keeping with the form of the name in v. 15, the translation deletes the “and” found in the MT.
[20:14] 311 tc The translation follows the Qere, many medieval Hebrew
[20:15] 312 tn Heb “they.” The following context makes it clear that this refers to Joab and his army.
[20:15] 313 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] 314 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] 315 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] 316 tn Heb “lifted his hand.”
[20:22] 318 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:22] 319 tn Heb “they”; the referent (Joab’s men) has been specified in the translation for clarity.
[20:22] 320 tn Heb “his tents.”
[20:24] 321 tn Heb “Adoram” (so KJV, NAB, NRSV, CEV), but see 1 Kgs 4:6; 5:14.
[20:24] 322 tn Heb “was over the forced labor.”
[20:26] 323 tn Heb “priest for David.” KJV (“a chief ruler about David”) and ASV (“chief minister unto David”) regarded this office as political.
[21:1] 324 tn Heb “sought the face of the
[21:1] 325 tn Heb “and the house of bloodshed.”
[21:2] 326 tn Heb “swore an oath to.”
[21:3] 327 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] 328 tc The translation follows the Qere and several medieval Hebrew
[21:4] 330 tn Heb “and he said”; the referent (David) has been specified in the translation for clarity.
[21:6] 331 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] 332 tc The LXX reads “at Gibeon on the mountain of the
[21:8] 333 tc The MT reads “Michal” here, but two Hebrew manuscripts read “Merab,” along with some LXX manuscripts. Cf. 1 Sam 18:19.
[21:9] 334 tc The translation follows the Qere and several medieval Hebrew
[21:9] 336 tc The translation follows the Qere and many medieval Hebrew
[21:10] 337 tn Heb “until water was poured on them from the sky.”
[21:10] 339 tn Heb “the beasts of the field.”
[21:12] 340 tn Heb “David.” For stylistic reasons the name has been replaced by the pronoun (“he”) in the translation.
[21:12] 341 tn Heb “the bones of Saul and the bones of Jonathan his son.” See also v. 13.
[21:12] 344 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] 345 tn Heb “had hung them.”
[21:12] 346 tn Heb “in the day.”
[21:12] 347 tn Heb “Philistines.”
[21:13] 348 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[21:14] 349 tc Many medieval Hebrew
[21:14] 350 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] 351 tn Heb “his servants.”
[21:16] 352 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] 353 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] 354 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] 355 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] 356 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] 357 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] 358 tn Heb “a man of stature.”
[21:22] 359 tn Heb “they fell.”
[21:22] 360 tn Heb “his servants.”
[22:1] 361 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] 363 tn Heb “in the day,” or “at the time.”
[22:1] 365 tn Heb “and from the hand of Saul.”
[22:2] 366 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] 367 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] 368 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] 370 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] 371 tn The parallel version of the song in Ps 18 does not include this last line.
[22:4] 372 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] 373 tn Heb “worthy of praise, I cried out [to] the
[22:5] 374 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] 375 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] 376 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] 377 tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.
[22:6] 378 tn Heb “surrounded me.”
[22:6] 379 tn Heb “confronted me.”
[22:7] 380 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] 381 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] 382 tn Heb “and my cry for help [entered] his ears.”
[22:8] 383 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] 384 tn Ps 18:7 reads “the roots of the mountains.”
[22:8] 385 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] 386 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] 387 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] 388 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] 389 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] 390 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] 391 tn Or “rode upon.”
[22:11] 392 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] 393 tc The translation follows very many medieval Hebrew
[22:11] 394 sn The wings of the wind. Verse 10 may depict the
[22:12] 395 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] 396 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] 397 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] 398 tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.
[22:14] 399 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] 400 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] 402 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] 403 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] 405 tn Or “foundations.”
[22:16] 406 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] 407 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] 408 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] 409 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] 410 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] 411 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] 412 tn Heb “became my support.”
[22:20] 413 tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).
[22:21] 414 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[22:21] 415 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] 416 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] 417 tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.
[22:22] 418 tn Heb “for I have kept the ways of the
[22:22] 419 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] 420 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] 421 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] 422 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] 423 tn Heb “according to my righteousness.” See v. 21.
[22:25] 424 tn Heb “according to my purity before his eyes.”
[22:26] 425 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] 426 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] 428 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] 429 tn Or “blameless.”
[22:27] 430 tc The translation follows two medieval Hebrew
[22:27] 431 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] 432 tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).
[22:28] 433 tc Heb “but your eyes are upon the proud, you bring low.” Ps 18:27 reads “but proud eyes you bring low.”
[22:29] 434 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:29] 435 tc Many medieval Hebrew
[22:29] 436 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] 437 tn Heb “my darkness.”
[22:30] 438 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:30] 440 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] 441 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] 442 tn Heb “by my God.”
[22:30] 443 tn David uses hyperbole to emphasize his God-given military superiority.
[22:31] 444 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] 445 tn Heb “the word of the
[22:32] 446 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[22:32] 447 tn Heb “rocky cliff,” which is a metaphor of protection.
[22:32] 448 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[22:33] 449 tn Heb “the God.” See the note at v. 31.
[22:33] 450 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] 451 tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.
[22:33] 452 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] 453 tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew
[22:34] 454 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] 456 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] 457 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] 458 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] 459 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] 460 tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.
[22:37] 461 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] 462 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] 463 tn Heb “you clothed me with strength for battle.”
[22:40] 464 tn Heb “you make those who rise against me kneel beneath me.”
[22:41] 465 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] 466 tc The translation follows one medieval Hebrew
[22:42] 467 tn Heb “but there is no deliverer.”
[22:42] 468 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] 469 tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.
[22:44] 470 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] 471 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] 472 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] 473 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] 474 tn Heb “wither, wear out.”
[22:46] 475 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] 477 tn Heb “prisons.” Their besieged cities are compared to prisons.
[22:47] 478 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] 479 tn Heb “my rocky cliff,” which is a metaphor for protection.
[22:47] 480 tn Or “blessed [i.e., praised] be.”
[22:47] 481 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] 482 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] 483 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] 484 tn Heb “and [is the one who] brings down nations beneath me.”
[22:49] 485 tn Heb “and [the one who] brings me out from my enemies.”
[22:49] 486 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] 487 tn Heb “from those who rise against me.”
[22:50] 488 sn This probably alludes to the fact that David will praise the
[22:50] 489 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
[22:51] 490 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] 491 tn Heb “[the one who] does loyalty to his anointed one.”
