1:26 I grieve over you, my brother Jonathan!
You were very dear to me.
Your love was more special to me than the love of women.
13:26 Then Absalom said, “If you will not go, 15 then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?”
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 16 that Absalom rules in Hebron.”
16:17 Absalom said to Hushai, “Do you call this loyalty to your friend? Why didn’t you go with your friend?”
19:29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.”
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.”
22:27 You prove to be reliable 19 to one who is blameless,
but you prove to be deceptive 20 to one who is perverse. 21
22:49 He delivers me from my enemies; 22
you snatch me away 23 from those who attack me; 24
you rescue me from violent men.
1 tn Heb, “when your days are full and you lie down with your ancestors.”
2 tn Heb “your seed after you who comes out from your insides.”
3 tn Heb “and now, O
4 tn Heb “as you have spoken.”
5 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.
6 tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.
7 tn Heb “the house.” See the note on “dynastic house” in the following verse.
8 tn Heb “the God.” The article indicates uniqueness here.
9 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.”
10 tn Heb “and you have spoken to your servant this good thing.”
11 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
12 tn Heb “if Aram is stronger than me.”
13 tn Heb “if the sons of Ammon are stronger than you.”
14 tc The MT has here “because you have caused the enemies of the
15 tn Heb “and not.”
16 tn Heb “say.”
17 tn Heb “my bone and my flesh.”
18 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).
19 tn Or “blameless.”
20 tc The translation follows two medieval Hebrew
21 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 tn Heb “and [the one who] brings me out from my enemies.”
23 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
24 tn Heb “from those who rise against me.”