¹ tc The translation reads with many medieval Hebrew MSS and ancient versions וּמִבְּנֵי (umibb^ene, “and from the sons of”) rather than the reading וּבְנֵי (uvene, “and the sons of”) found in the MT.

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.

³ tc Although “his sons” is absent in the Kethib, it is supported by the Qere, along with many medieval Hebrew mss and the ancient versions. Cf. Isa 37:38.

¹ tn The term is singular in the MT but plural in the LXX and other ancient versions. It is also possible to regard the singular as a collective singular, especially in the context of other plural items.

² tc The MT has simply “peace,” omitting the prefixed interrogative particle. It is likely that the particle has been accidentally omitted; several ancient witnesses include it or assume its presence.

¹ tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” perhaps to clarify that it is not the contemporary Jehoram of Judah.

² tn The Hebrew text reads “when David killed them.” This phrase is traditionally joined with what precedes. The ancient Greek version does not reflect the phrase and some suggest that it has been misplaced from the end of v. 23.

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.

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 sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.

² tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

¹ tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.

¹ tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.

⁴ tn Heb “people.” The translation uses “men” because warriors are in view, and in ancient Israelite culture these would be only males. (This is also the case in vv. 4, 5, 6, 7, 8.)

² tc Some ancient witnesses read “from the land of Egypt.” מֵאֶרֶץ (meʾerets, “from the land [of]”) could have been accidentally omitted by homoioarcton (note the following מִמִּצְרַיִם [mimmitsrayim, “from Egypt”]).

¹ tn Possibly “the ancient river,” but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (קָדַם, qadam) with pronominal object suffix.

¹ sn The Scroll of the Upright One was apparently an ancient Israelite collection of songs and prayers (see also 2 Sam 1:18), but it has not been preserved.

⁶ sn Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12).

⁶ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

³ tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.