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Discovery Box| (0.22) | (2Sa 22:36) | 2 tc Psalm 18:35 contains an additional line following this one, which reads “your right hand supports me.” It may be omitted here due to homoioarcton. See the note at Ps 18:35. |
| (0.22) | (2Sa 22:31) | 2 tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42. |
| (0.22) | (2Sa 22:2) | 1 tn Traditionally “is my rock”; CEV “mighty rock”; TEV “is my protector.” This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28. |
| (0.22) | (2Sa 21:14) | 2 tn Heb “was entreated.” The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 §51.c). |
| (0.22) | (2Sa 19:40) | 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 (vayeʿeviru, “they crossed over”) of the MT. |
| (0.22) | (2Sa 19:40) | 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. |
| (0.22) | (2Sa 16:11) | 1 tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him. |
| (0.22) | (2Sa 15:27) | 2 tn Heb “And Ahimaaz your son, and Jonathan the son of Abiathar, two of your sons, with you.” The pronominal suffix on the last word is plural, referring to Zadok and Abiathar. |
| (0.22) | (2Sa 15:36) | 1 tn Heb “and you must send by their hand to me every word which you hear.” Both of the second person verb forms are plural with Zadok, Abiathar, and Hushai being the understood subjects. |
| (0.22) | (2Sa 15:8) | 1 tn Heb “for your servant vowed a vow.” The formal court style of referring to one’s self in third person (“your servant”) has been translated here as first person for clarity. |
| (0.22) | (2Sa 14:7) | 1 tn Heb “in exchange for the life.” The Hebrew preposition ב (bet, “in”) here is the so-called bet pretii, or bet (ב) of price, defining the value attached to someone or something. |
| (0.22) | (2Sa 13:37) | 1 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. |
| (0.22) | (2Sa 12:4) | 3 tn Heb “who had come to him” (also a second time later in this verse). The word “visit” has been supplied in the translation for stylistic reasons and for clarity. |
| (0.22) | (2Sa 11:16) | 1 tn Heb “the valiant men.” This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses “the best enemy soldiers” for clarity. |
| (0.22) | (2Sa 7:28) | 2 tn The translation understands the prefixed verb form as a jussive, indicating David’s wish/prayer. Another option is to take the form as an imperfect and translate “your words are true.” |
| (0.22) | (2Sa 4:7) | 6 sn The rift valley is a large geographic feature extending form Galilee to the gulf of Aqaba. The portion in view here runs along the west of the Dead Sea. |
| (0.22) | (2Sa 4:1) | 1 tn The MT does not specify the subject of the verb here, but the reference is to Ish Bosheth, so the name has been supplied in the translation for clarity. 4QSama and the LXX mistakenly read “Mephibosheth.” |
| (0.22) | (2Sa 3:13) | 1 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. |
| (0.22) | (2Sa 1:2) | 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. |
| (0.22) | (2Sa 1:1) | 1 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion. |
