3:31 David instructed Joab and all the people who were with him, “Tear your clothes! Put on sackcloth! Lament before Abner!” Now King David followed 2 behind the funeral bier. 3:32 So they buried Abner in Hebron. The king cried loudly 3 over Abner’s grave and all the people wept too.
3:38 Then the king said to his servants, “Do you not realize that a great leader 5 has fallen this day in Israel?
5:11 King Hiram of Tyre 6 sent messengers to David, along with cedar logs, carpenters, and stonemasons. They built a palace 7 for David. 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.
13:23 Two years later Absalom’s sheepshearers were in Baal Hazor, 19 near Ephraim. Absalom invited all the king’s sons.
13:26 Then Absalom said, “If you will not go, 20 then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?”
13:30 While they were still on their way, the following report reached David: “Absalom has killed all the king’s sons; not one of them is left!” 13:31 Then the king stood up and tore his garments and lay down on the ground. All his servants were standing there with torn garments as well.
14:12 Then the woman said, “Please permit your servant to speak to my lord the king about another matter.” He replied, “Tell me.”
14:21 Then the king said to Joab, “All right! I 22 will do this thing! Go and bring back the young man Absalom!
15:7 After four 26 years Absalom said to the king, “Let me go and repay my vow that I made to the Lord while I was in Hebron.
16:5 Then King David reached 29 Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. 30
18:19 Then Ahimaaz the son of Zadok said, “Let me run and give the king the good news that the Lord has vindicated him before his enemies.” 31
18:21 Then Joab said to the Cushite, “Go and tell the king what you have seen.” After bowing to Joab, the Cushite ran off.
19:29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.”
19:31 Now when Barzillai the Gileadite had come down from Rogelim, he crossed the Jordan with the king so he could send him on his way from there. 33
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.”
20:4 Then the king said to Amasa, “Call the men of Judah together for me in three days, 34 and you be present here with them too.” 20:5 So Amasa went out to call Judah together. But in doing so he took longer than the time that the king had allotted him.
22:51 He gives his chosen king magnificent victories; 35
he is faithful to his chosen ruler, 36
to David and to his descendants forever!”
1 tn Heb “let your hands be strong.”
2 tn Heb “was walking.”
3 tn Heb “lifted up his voice and wept.” The expression is a verbal hendiadys.
4 tn Heb “from the king.”
5 tn Heb “a leader and a great one.” The expression is a hendiadys.
6 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
7 tn Heb “a house.”
8 tc Several medieval Hebrew
9 tn Heb “all that is in your heart.”
10 tn Heb “also them King David made holy to the
11 tn Heb “with the silver and the gold that he had dedicated from.”
12 tn Heb “from.”
13 tc The present translation follows the MT; a few Hebrew
14 tn Heb “and from the plunder of.”
15 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
16 tn Heb “and wash your feet.”
17 tn Heb “and there went out after him the gift of the king.”
18 tc The translation follows the Qere (“your servants”) rather than the Kethib (“your servant”).
19 map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
20 tn Heb “and not.”
21 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.
22 tc Many medieval Hebrew
23 tn Heb “good and straight.”
24 tn Heb “stole the heart.”
25 tn Heb “the men.”
26 tc The MT has here “forty,” but this is presumably a scribal error for “four.” The context will not tolerate a period of forty years prior to the rebellion of Absalom. The Lucianic Greek recension (τέσσαρα ἔτη, tessara ete), the Syriac Peshitta (’arba’ sanin), and Vulgate (post quattuor autem annos) in fact have the expected reading “four years.” Most English translations follow the versions in reading “four” here, although some (e.g. KJV, ASV, NASB, NKJV), following the MT, read “forty.”
27 tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone.
28 tn Heb “from the house of the king.”
29 tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.
30 tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”
31 tn Heb “that the
32 tn Heb “my bone and my flesh.”
33 tc The MT reading אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically. The use of the preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion is likely in the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the Jordan”). Another possibility is to read the definite article on the front of “Jordan” (הַיַּרְדֵּן, hayyarden; “the Jordan”).
34 tn The present translation follows the Masoretic accentuation, with the major mark of disjunction (i.e., the atnach) placed at the word “days.” However, some scholars have suggested moving the atnach to “Judah” a couple of words earlier. This would yield the following sense: “Three days, and you be present here with them.” The difference in meaning is slight, and the MT is acceptable as it stands.
35 tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew
36 tn Heb “[the one who] does loyalty to his anointed one.”