Discovery Box| (0.20) | (2Sa 23:13) | 1 tn The meaning of Hebrew אֶל־קָצִיר (ʾel qatsir) seems here to be “at the time of harvest,” although this is an unusual use of the phrase. As S. R. Driver points out, this preposition does not normally have the temporal sense of “in” or “during” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 366). |
| (0.20) | (2Sa 22:9) | 1 tn Heb “within” or “[from] within.” For a discussion of the use of the preposition ב (bet) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64. |
| (0.20) | (2Sa 22:9) | 2 tn Or “in his anger.” The noun אַף (ʾaf) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here (most English versions, “nostrils”). See also v. 16, “the powerful breath of your nose.” |
| (0.20) | (2Sa 22:5) | 3 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (baʿat) sometimes by metonymy carries the nuance “frighten,” but the parallelism (note “engulfed” in the preceding line) favors the meaning “overwhelm” here. |
| (0.20) | (2Sa 21:12) | 5 tc Against the MT, this word is better read without the definite article. The MT reading is probably here the result of wrong word division, with the letter ה (he) belonging with the preceding word שָׁם (sham) as the he directive (i.e., שָׁמָּה, samah, “to there”). |
| (0.20) | (2Sa 21:16) | 3 tn Either the word “shekels” should be supplied here, or the Hebrew word מִשְׁקַל (mishqal, “weight of”) right before “bronze” is a corrupted form of the word for shekel. If the latter is the case the problem probably resulted from another occurrence of the word מִשְׁקַל just four words earlier in the verse. |
| (0.20) | (2Sa 19:43) | 1 tn The translation understands the verb in a desiderative sense, indicating the desire but not necessarily the completed action of the party in question. It is possible, however, that the verb should be given the more common sense of accomplished action, in which case it means here “Why have you cursed us?” |
| (0.20) | (2Sa 16:18) | 1 tn Heb “No for with the one whom the Lord has chosen, and this people, and all the men of Israel, I will be and with him I will stay.” The translation follows the Qere and several medieval Hebrew mss in reading לוֹ (lo, “[I will be] to him”) rather than the MT לֹא (loʾ, “[I will] not be”), which makes very little sense here. |
| (0.20) | (2Sa 16:2) | 2 tc The translation follows the Qere and many medieval Hebrew mss in reading וְהַלֶּחֶם (vehallekhem, “and the bread”) rather than וּלְהַלֶּחֶם (ulehallekhem, “and to the bread”) of the Kethib. The syntax of the MT is confused here by the needless repetition of the preposition, probably taken from the preceding word. |
| (0.20) | (2Sa 14:6) | 1 tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology. |
| (0.20) | (2Sa 14:4) | 1 tc The translation follows many medieval Hebrew mss in reading וַתַּבֹא (vattavoʾ, “and she went”) rather than the MT וַתֹּאמֶר (vattoʾmer, “and she said”). The MT reading shows confusion with וַתֹּאמֶר later in the verse. The emendation suggested here is supported by the LXX, the Syriac Peshitta, some mss of the Targum, and Vulgate. |
| (0.20) | (2Sa 13:25) | 2 tc Here and in v. 27 the translation follows 4QSama ויפצר (vayyiftsar, “and he pressed”) rather than the MT וַיִּפְרָץ (vayyifrats, “and he broke through”). This emended reading seems also to underlie the translations of the LXX (καὶ ἐβιάσατο, kai ebiasato), the Syriac Peshitta (weʾalseh), and Vulgate (cogeret eum). |
| (0.20) | (2Sa 12:30) | 1 tn Part of the Greek tradition wrongly understands Hebrew מַלְכָּם (malkam, “their king”) as a proper name (“Milcom”). Some English versions follow the Greek here, rendering the phrase “the crown of Milcom” (so NRSV; cf. also NAB, CEV). TEV takes this as a reference not to the Ammonite king but to “the idol of the Ammonite god Molech.” |
| (0.20) | (2Sa 12:26) | 1 sn Here the narrative resumes the battle story that began in 11:1 (see 11:25). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion. |
| (0.20) | (2Sa 11:1) | 1 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאָכִים, hammalʾakhim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammelakhim). |
| (0.20) | (2Sa 8:17) | 1 tc Here Ahimelech is called “the son of Abiathar,” but NCV, CEV, and REB reverse this to conform with 1 Sam 22:20. Most recent English versions (e.g., NAB, NASB, NIV, NRSV, NLT) retain the order found in the MT. |
| (0.20) | (2Sa 7:20) | 1 tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.” |
| (0.20) | (2Sa 3:29) | 1 tn Heb “and may they whirl over.” In the Hebrew text the subject of the plural verb is unexpressed. The most likely subject is Abner’s “shed blood” (v. 28), which is a masculine plural form in Hebrew. The verb חוּל (khul, “whirl”) is used with the preposition עַל (ʿal) only here and in Jer 23:19; 30:23. |
| (0.20) | (2Sa 2:27) | 1 tn The Hebrew verb נַעֲלָה (naʿalah) used here is the Niphal perfect third person masculine singular of עָלָה (ʿalah, “to go up”). In the Niphal this verb “is used idiomatically, of getting away from so as to abandon…especially of an army raising a siege…” (see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 244). |
| (0.20) | (2Sa 2:14) | 1 tn Heb “play.” What is in view here is a gladiatorial contest in which representative groups of soldiers engage in mortal combat before the watching armies. Cf. NAB “perform for us”; NASB “hold (have NRSV) a contest before us”; NLT “put on an exhibition of hand-to-hand combat.” |
