¹ tc The translation reads יִסַּד (yissad, “he appointed” [= determined]) rather than the reading יְסֻד (y^esud, “foundation”) of the MT. (The words “to make” are supplied in the translation for clarity and for stylistic reasons.)

¹ tc The translation reads with one medieval Hebrew MS, the LXX, and the Syriac Peshitta אֲמַרוּ (ʾamaru, “they said”) rather than the reading אֲמַרְנָא (ʾamarnaʾ, “we said”) of the MT.

³ tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ (v^elo, “and him”) rather than the Kethib of the MT, וְלֹא (v^eloʾ, “and not”).

¹ tc The translation follows the suggestion in BHS and reads אַנְשֵׁי (ʾanshe, “the men of”) here rather than the reading בְּנֵי (b^ene, “the sons of”) found in the MT. So also in vv. 25, 26, 33, 34.

¹ tc Heb “do not turn away the face of your anointed ones.” Many medieval Hebrew mss, as well as the ancient versions, read the singular, “your anointed,” which would probably refer to Solomon specifically, rather than the people.

² tn Heb “Why should it become guilt for Israel?” David’s decision betrays an underlying trust in his own strength rather than in divine provision. See also 1 Chr 27:23-24.

⁵ tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.

² tn Elisha places the object first and uses an imperfect verb form. The stylistic shift may signal that he is now instructing them what to do, rather than merely predicting what would happen.

¹ tn Heb “How long are you going to limp around on two crutches?” (see HALOT 762 s.v. סְעִפִּים). In context this idiomatic expression refers to indecision rather than physical disability.

³ tc The translation reads with a few medieval Hebrew mss, the Syriac Peshitta, and Vulgate הַשְּׁלִשִׁית (hash^elishit, “the third”) rather than MT הַשְּׁלִשִׁים (hash^elishim, “the thirty”).

² tc This follows the Qere and many medieval Hebrew mss in reading דֹּדוֹ (dodo) rather than the Kethib of the MT דֹּדַי (doday; cf. ASV, NIV, NLT). But see 1 Chr 27:4.

¹ tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew mss of the MT which read מִגְדּוֹל (migdol, “tower”). See Ps 18:50.

² tc The translation assumes a reading וְיַחְרְגוּ (v^eyakhr^egu, “and they quaked”) rather than the MT וְיַחְגְּרוּ (v^eyakhg^eru, “and they girded themselves”). See the note at Ps 18:45.

² tc 4QSam^a has מְאַזְּרֵנִי (m^eʾazz^ereni, “the one girding me with strength”) rather than the MT מָעוּזִּי (maʿuzzi, “my refuge”). See as well Ps 18:32.

¹ tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading אֱלֹהַי (ʾelohay, “my God”) rather than MT’s אֱלֹהֵי (ʾelohe, “the God of”). See Ps 18:2.

³ tc The translation follows the Qere and many medieval Hebrew mss in reading the Hiphil verb הֶעֱבִירוּ (heʿeviru, “they caused to pass over”) rather than the Qal verb וַיְעֱבִרוּ (vay^eʿeviru, “they crossed over”) of the MT.

¹ tn The MT in this instance alone spells the name with final ן (nun, “Kimhan”) rather than as elsewhere with final ם (mem, “Kimham”). As in most other translations, the conventional spelling (with ם) has been used here to avoid confusion.

¹ tc The translation follows the Qere, many medieval Hebrew mss, and a number of the ancient versions in reading בְנַפְשִׁי (v^enafshi, “against my life”) rather than the MT בְנַפְשׁוֹ (v^enafsho, “against his life”).

¹ tc The translation follows the Syriac Peshitta, Targum, and Vulgate in reading “over,” rather than the simple conjunction that appears in MT. See also the parallel passage in 1 Chr 18:17.

¹ tc The present translation, “Saul’s son had two men,” is based on the reading “to the son of Saul,” rather than the MT’s “the son of Saul.” The context requires the preposition to indicate the family relationship.