3:24 So Joab went to the king and said, “What have you done? Abner 6 has come to you! Why would you send him away? Now he’s gone on his way! 7
5:20 So David marched against Baal Perazim and defeated them there. Then he said, “The Lord has burst out against my enemies like water bursts out.” So he called the name of that place Baal Perazim. 10
7:18 King David went in, sat before the Lord, and said, “Who am I, O Lord God, and what is my family, 15 that you should have brought me to this point?
9:9 Then the king summoned Ziba, Saul’s attendant, and said to him, “Everything that belonged to Saul and to his entire house I hereby give to your master’s grandson.
11:10 So they informed David, “Uriah has not gone down to his house.” So David said to Uriah, “Haven’t you just arrived from a journey? Why haven’t you gone down to your house?”
12:7 Nathan said to David, “You are that man! This is what the Lord God of Israel says: ‘I chose 23 you to be king over Israel and I rescued you from the hand of Saul.
12:21 His servants said to him, “What is this that you have done? While 24 the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!”
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.
13:16 But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!” 27 But he refused to listen to her.
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!” 28 Tamar, devastated, lived in the house of her brother Absalom.
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 29 pressed 30 him, the king 31 was not willing to go. Instead, David 32 blessed him.
15:19 Then the king said to Ittai the Gittite, “Why should you come with us? Go back and stay with the new 35 king, for you are a foreigner and an exile from your own country. 36
15:27 The king said to Zadok the priest, “Are you a seer? 37 Go back to the city in peace! Your son Ahimaaz and Abiathar’s son Jonathan may go with you and Abiathar. 38
So the king stayed beside the city gate, while all the army marched out by hundreds and by thousands.
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.”
18:31 Then the Cushite arrived and said, 43 “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!” 44
19:5 So Joab visited 45 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.
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.
21:1 During David’s reign there was a famine for three consecutive years. So David inquired of the Lord. 49 The Lord said, “It is because of Saul and his bloodstained family, 50 because he murdered the Gibeonites.”
24:10 David felt guilty 58 after he had numbered the army. David said to the Lord, “I have sinned greatly by doing this! Now, O Lord, please remove the guilt of your servant, for I have acted very foolishly.”
24:17 When he saw the angel who was destroying the people, David said to the Lord, “Look, it is I who have sinned and done this evil thing! As for these sheep – what have they done? Attack me and my family.” 59
1 tc The Syriac Peshitta and one
2 tn Heb “young men.” So also elsewhere.
3 tn The words “when you come to see my face,” though found in the Hebrew text, are somewhat redundant given the similar expression in the earlier part of the verse. The words are absent from the Syriac Peshitta.
4 tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved.” The context calls for the 1st person common singular imperfect of the verb rather than the 3rd person masculine singular perfect.
5 tn Heb “from the hand of.”
6 tn Heb “Look, Abner.”
7 tc The LXX adds “in peace.”
8 tn Heb “you were the one leading out and the one leading in Israel.”
9 tn The infinitive absolute lends emphasis to the following verb.
10 tn The name means “Lord of the outbursts.”
11 tn The words “what to do” are not in the Hebrew text.
12 tn The words “this time” are not in the Hebrew text.
13 tn Heb “he”; the referent (the
14 tn Some translate as “balsam trees” (cf. NASB, NIV, NRSV, NJB, NLT); cf. KJV, NKJV, ASV “mulberry trees”; NAB “mastic trees”; NEB, REB “aspens.” The exact identification of the type of tree or plant is uncertain.
15 tn Heb “house.”
16 tn Heb “he fell on his face and bowed down.”
17 tn Heb “Look, your servant.”
18 tn Heb “they”; the referent (the messengers) has been specified in the translation for clarity.
19 tn The words “what had happened” are supplied in the translation for stylistic reasons.
20 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
21 tn Heb “and came out to us.”
22 tn Heb “but we were on them.”
23 tn Heb “anointed.”
24 tc For the MT בַּעֲבוּר (ba’avur, “for the sake of”) we should probably read בְּעוֹד (bÿ’od, “while”). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum.
25 tn Heb “and he said to him.”
26 tn An more idiomatic translation might be “Why are you of all people…?”
27 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.
28 tn Heb “Don’t set your heart to this thing!”
29 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
30 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).
31 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
32 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
33 tn Heb “turn aside.”
34 tn Heb “turned aside.”
35 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.
36 tn Heb “place.”
37 tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek
38 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.
39 tn Heb “son.”
40 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
41 tn Heb “my father’s.”
42 tn Heb “but this day you will not bear good news.”
43 tn Heb “And look, the Cushite came and the Cushite said.”
44 tn Heb “for the
45 tn Heb “came to.”
46 tn Heb “what to me and to you.”
47 tn Heb “your servant.”
48 tn Heb “your servant.”
49 tn Heb “sought the face of the
50 tn Heb “and the house of bloodshed.”
51 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.
52 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.
53 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.
sn Three hundred bronze shekels would have weighed about 7.5 pounds (3.4 kg).
54 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”).
55 tn Heb “Far be it to me, O
56 tn Heb “[Is it not] the blood of the men who were going with their lives?”
57 tn Heb “These things the three warriors did.”
58 tn Heb “and the heart of David struck him.”
59 tn Heb “let your hand be against me and against the house of my father.”