2 Samuel 1:24

1:24 O daughters of Israel, weep over Saul,

who clothed you in scarlet ¹  as well as jewelry,

who put gold jewelry on your clothes.

2 Samuel 7:22

7:22 Therefore you are great, O Lord God, for there is none like you! There is no God besides you! What we have heard is true! ² 

2 Samuel 7:25

7:25 So now, O Lord God, make this promise you have made about your servant and his family a permanent reality. ³  Do as you promised, ⁴ 

2 Samuel 7:28

7:28 Now, O sovereign Lord, you are the true God! ⁵  May your words prove to be true! ⁶  You have made this good promise to your servant! ⁷ 

2 Samuel 14:4

14:4 So the Tekoan woman went ⁸  to the king. She bowed down with her face to the ground in deference to him and said, “Please help me, ⁹  O king!”

2 Samuel 15:31

15:31 Now David ¹⁰  had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, ¹¹  “Make the advice of Ahithophel foolish, O Lord!”

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¹ sn Clothing of scarlet was expensive and beyond the financial reach of most people.

² tn Heb “in all which we heard with our ears.” The phrase translated “in all” בְּכֹל (bÿkhol) should probably be emended to “according to all” כְּכֹל (kÿkhol).

³ tn Heb “and now, O Lord God, the word which you spoke concerning your servant and concerning his house, establish permanently.”

⁴ tn Heb “as you have spoken.”

⁵ tn Heb “the God.” The article indicates uniqueness here.

⁶ tn The translation understands the prefixed verb form as a jussive, indicating David’s wish/prayer. Another option is to take the form as an imperfect and translate “your words are true.”

⁷ tn Heb “and you have spoken to your servant this good thing.”

⁸ tc The translation follows many medieval Hebrew mss in reading וַתַּבֹא (vattavo’, “and she went”) rather than the MT וַתֹּאמֶר (vatto’mer, “and she said”). The MT reading shows confusion with וַתֹּאמֶר later in the verse. The emendation suggested here is supported by the LXX, the Syriac Peshitta, some mss of the Targum, and Vulgate.

⁹ tn The word “me” is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.

¹⁰ tc The translation follows 4QSam^a, 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).

¹¹ tn Heb “said.”