2 Samuel 1:9

1:9 He said to me, ‘Stand over me and finish me off! ¹  I’m very dizzy, ²  even though I’m still alive.’ ³ 

2 Samuel 1:24

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

who clothed you in scarlet ⁴  as well as jewelry,

who put gold jewelry on your clothes.

2 Samuel 1:26

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.

2 Samuel 2:7

2:7 Now be courageous ⁵  and prove to be valiant warriors, for your lord Saul is dead. The people of Judah have anointed me as king over them.”

2 Samuel 2:10

2:10 Ish-bosheth son of Saul was forty years old when he began to rule over Israel. He ruled two years. However, the people ⁶  of Judah followed David.

2 Samuel 2:15

2:15 So they got up and crossed over by number: twelve belonging to Benjamin and to Ish-bosheth son of Saul, and twelve from the servants of David.

2 Samuel 3:32

3:32 So they buried Abner in Hebron. The king cried loudly ⁷  over Abner’s grave and all the people wept too.

2 Samuel 3:34

3:34 Your hands ⁸  were not bound,

and your feet were not put into irons.

You fell the way one falls before criminals.”

All the people ⁹  wept over him again.

2 Samuel 5:12

5:12 David realized that the Lord had established him as king over Israel and that he had elevated his kingdom for the sake of his people Israel.

2 Samuel 6:18

6:18 When David finished offering the burnt sacrifices and peace offerings, he pronounced a blessing over the people in the name of the Lord of hosts.

2 Samuel 7:26

7:26 so you may gain lasting fame, ¹⁰  as people say, ¹¹  ‘The Lord of hosts is God over Israel!’ The dynasty ¹²  of your servant David will be established before you,

2 Samuel 12:17

12:17 The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them.

2 Samuel 13:37

13:37 But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David ¹³  grieved over his son every day.

2 Samuel 16:9

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!”

2 Samuel 18:8

18:8 The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day.

2 Samuel 19:33

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.”

2 Samuel 19:38

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.”

2 Samuel 20:11

20:11 One of Joab’s soldiers who stood over Amasa said, “Whoever is for ¹⁴  Joab and whoever is for David, follow Joab!”

2 Samuel 20:23

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.

2 Samuel 22:30

22:30 Indeed, ¹⁵ with your help ¹⁶  I can charge ¹⁷  against an army; ¹⁸ 

by my God’s power ¹⁹  I can jump over a wall. ²⁰ 

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¹ tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”

² tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.

³ tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew ms, codices A and B of the LXX, and the Syriac Peshitta) lack “still.”

⁴ sn Clothing of scarlet was expensive and beyond the financial reach of most people.

⁵ tn Heb “let your hands be strong.”

⁶ tn Heb “house.”

⁷ tn Heb “lifted up his voice and wept.” The expression is a verbal hendiadys.

⁸ tc The translation follows many medieval Hebrew manuscripts and several ancient versions in reading “your hands,” rather than “your hand.”

⁹ tc 4QSam^a lacks the words “all the people.”

¹⁰ 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.

¹¹ tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.

¹² tn Heb “the house.” See the note on “dynastic house” in the following verse.

¹³ 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.

¹⁴ tn Heb “takes delight in.”

¹⁵ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

¹⁶ tn Heb “by you.”

¹⁷ 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.”

¹⁸ 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.

¹⁹ tn Heb “by my God.”

²⁰ tn David uses hyperbole to emphasize his God-given military superiority.