2 Samuel 2:16

2:16 As they grappled with one another, each one stabbed his opponent with his sword and they fell dead together. ¹  So that place is called the Field of Flints; ²  it is in Gibeon.

2 Samuel 3:12-13

3:12 Then Abner sent messengers ³  to David saying, “To whom does the land belong? Make an agreement ⁴  with me, and I will do whatever I can ⁵  to cause all Israel to turn to you.” 3:13 So David said, “Good! I will make an agreement with you. I ask only one thing from you. You will not see my face unless you bring Saul’s daughter Michal when you come to visit me.” ⁶ 

2 Samuel 3:39

3:39 Today I am weak, even though I am anointed as king. These men, the sons of Zeruiah, are too much for me to bear! ⁷  May the Lord punish appropriately the one who has done this evil thing!” ⁸ 

2 Samuel 6:2

6:2 David and all the men who were with him traveled ⁹  to ¹⁰  Baalah ¹¹  in Judah to bring up from there the ark of God which is called by the name ¹²  of the Lord of hosts, who sits enthroned between the cherubim that are on it.

2 Samuel 14:15

14:15 I have now come to speak with my lord the king about this matter, because the people have made me fearful. ¹³  But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant ¹⁴  asks.

2 Samuel 15:25

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.

2 Samuel 16:10

16:10 But the king said, “What do we have in common, ¹⁵  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?’”

2 Samuel 18:29

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.”

2 Samuel 19:9

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.

2 Samuel 19:26

19:26 He replied, “My lord the king, my servant deceived me! I ¹⁶  said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I ¹⁷  am lame.

2 Samuel 20:15

20:15 So Joab’s men ¹⁸  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 ¹⁹  the wall so that it would collapse,

2 Samuel 21:6

21:6 let seven of his male descendants be turned over to us, and we will execute ²⁰  them before the Lord in Gibeah of Saul, who was the Lord’s chosen one.” ²¹  The king replied, “I will turn them over.”

2 Samuel 23:21

23:21 He also killed an impressive-looking Egyptian. ²²  The Egyptian wielded a spear, while Benaiah attacked ²³  him with a club. He grabbed the spear out of the Egyptian’s hand and killed him with his own spear.

---

¹ tn Heb “and they grabbed each one the head of his neighbor with his sword in the side of his neighbor and they fell together.”

² tn The meaning of the name “Helkath Hazzurim” (so NIV; KJV, NASB, NRSV similar) is not clear. BHK relates the name to the Hebrew term for “side,” and this is reflected in NAB “the Field of the Sides”; the Greek OT revocalizes the Hebrew to mean something like “Field of Adversaries.” Cf. also TEV, NLT “Field of Swords”; CEV “Field of Daggers.”

³ tn The Hebrew text adds here, “on his behalf.”

⁴ tn Heb “cut a covenant.” So also in vv. 13, 21.

⁵ tn Heb “and behold, my hand is with you.”

⁶ 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.

⁷ tn Heb “are hard from me.”

⁸ tn Heb “May the Lord repay the doer of the evil according to his evil” (NASB similar).

⁹ tn Heb “arose and went.”

¹⁰ tn Heb “from,” but the following context indicates they traveled to this location.

¹¹ tn This is another name for Kiriath-jearim (see 1 Chr 13:6).

¹² tc The MT has here a double reference to the name (שֵׁם שֵׁם, shem shem). Many medieval Hebrew mss in the first occurrence point the word differently and read the adverb שָׁם (sham, “there”). This is also the understanding of the Syriac Peshitta (Syr., taman). While this yields an acceptable understanding to the text, it is more likely that the MT dittographic here. The present translation therefore reads שֵׁם only once.

¹³ 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 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.

¹⁵ tn Heb “What to me and to you?”

¹⁶ tn Heb “your servant.”

¹⁷ tn Heb “your servant.”

¹⁸ tn Heb “they.” The following context makes it clear that this refers to Joab and his army.

¹⁹ 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 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 tc The LXX reads “at Gibeon on the mountain of the Lord” (cf. 21:9). The present translation follows the MT, although a number of recent English translations follow the LXX reading here (e.g., NAB, NRSV, NLT).

²² tc The translation follows the Qere and many medieval Hebrew mss in reading אִישׁ (’ish, “man”) rather than the Kethib of the MT, אֲשֶׁר (’asher, “who”).

²³ tn Heb “and he went down to.”