Reading Plan 

Bible Reading March 29

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2 Samuel 22:1--24:25

Context
David Sings to the Lord

22:1 1 David sang 2  to the Lord the words of this song when 3  the Lord rescued him from the power 4  of all his enemies, including Saul. 5  22:2 He said:

“The Lord is my high ridge, 6  my stronghold, 7  my deliverer.

22:3 My God 8  is my rocky summit where I take shelter, 9 

my shield, the horn that saves me, 10  my stronghold,

my refuge, my savior. You save me from violence! 11 

22:4 I called 12  to the Lord, who is worthy of praise, 13 

and I was delivered from my enemies.

22:5 The waves of death engulfed me;

the currents 14  of chaos 15  overwhelmed me. 16 

22:6 The ropes of Sheol 17  tightened around me; 18 

the snares of death trapped me. 19 

22:7 In my distress I called to the Lord;

I called to my God. 20 

From his heavenly temple 21  he heard my voice;

he listened to my cry for help. 22 

22:8 The earth heaved and shook; 23 

the foundations of the sky 24  trembled. 25 

They heaved because he was angry.

22:9 Smoke ascended from 26  his nose; 27 

fire devoured as it came from his mouth; 28 

he hurled down fiery coals. 29 

22:10 He made the sky sink 30  as he descended;

a thick cloud was under his feet.

22:11 He mounted 31  a winged angel 32  and flew;

he glided 33  on the wings of the wind. 34 

22:12 He shrouded himself in darkness, 35 

in thick rain clouds. 36 

22:13 From the brightness in front of him

came coals of fire. 37 

22:14 The Lord thundered 38  from the sky;

the sovereign One 39  shouted loudly. 40 

22:15 He shot 41  arrows and scattered them, 42 

lightning and routed them. 43 

22:16 The depths 44  of the sea were exposed;

the inner regions 45  of the world were uncovered

by the Lord’s battle cry, 46 

by the powerful breath from his nose. 47 

22:17 He reached down from above and grabbed me; 48 

he pulled me from the surging water. 49 

22:18 He rescued me from my strong enemy, 50 

from those who hate me,

for they were too strong for me.

22:19 They confronted 51  me in my day of calamity,

but the Lord helped me. 52 

22:20 He brought me out into a wide open place;

he delivered me because he was pleased with me. 53 

22:21 The Lord repaid 54  me for my godly deeds; 55 

he rewarded 56  my blameless behavior. 57 

22:22 For I have obeyed the Lord’s commands; 58 

I have not rebelled against my God. 59 

22:23 For I am aware of all his regulations, 60 

and I do not reject his rules. 61 

22:24 I was blameless before him;

I kept myself from sinning. 62 

22:25 The Lord rewarded me for my godly deeds; 63 

he took notice of my blameless behavior. 64 

22:26 You prove to be loyal 65  to one who is faithful; 66 

you prove to be trustworthy 67  to one who is innocent. 68 

22:27 You prove to be reliable 69  to one who is blameless,

but you prove to be deceptive 70  to one who is perverse. 71 

22:28 You deliver oppressed 72  people,

but you watch the proud and bring them down. 73 

22:29 Indeed, 74  you are my lamp, 75  Lord.

The Lord illumines 76  the darkness around me. 77 

22:30 Indeed, 78 with your help 79  I can charge 80  against an army; 81 

by my God’s power 82  I can jump over a wall. 83 

22:31 The one true God acts in a faithful manner; 84 

the Lord’s promise is reliable; 85 

he is a shield to all who take shelter in him.

22:32 Indeed, 86  who is God besides the Lord?

Who is a protector 87  besides our God? 88 

22:33 The one true God 89  is my mighty refuge; 90 

he removes 91  the obstacles in my way. 92 

22:34 He gives me the agility of a deer; 93 

he enables me to negotiate the rugged terrain. 94 

22:35 He trains 95  my hands for battle; 96 

my arms can bend even the strongest bow. 97 

22:36 You give me 98  your protective shield; 99 

your willingness to help enables me to prevail. 100 

22:37 You widen my path; 101 

my feet 102  do not slip.

22:38 I chase my enemies and destroy them;

I do not turn back until I wipe them out.

22:39 I wipe them out and beat them to death;

they cannot get up;

they fall at my feet.

22:40 You give me strength for battle; 103 

you make my foes kneel before me. 104 

22:41 You make my enemies retreat; 105 

I destroy those who hate me.

22:42 They cry out, 106  but there is no one to help them; 107 

they cry out to the Lord, 108  but he does not answer them.

22:43 I grind them as fine as the dust of the ground;

I crush them and stomp on them like clay 109  in the streets.

22:44 You rescue me from a hostile army; 110 

you preserve me as a leader of nations;

people over whom I had no authority are now my subjects. 111 

22:45 Foreigners are powerless before me; 112 

when they hear of my exploits, they submit to me. 113 

22:46 Foreigners lose their courage; 114 

they shake with fear 115  as they leave 116  their strongholds. 117 

22:47 The Lord is alive! 118 

My protector 119  is praiseworthy! 120 

The God who delivers me 121  is exalted as king! 122 

22:48 The one true God completely vindicates me; 123 

he makes nations submit to me. 124 

22:49 He delivers me from my enemies; 125 

you snatch me away 126  from those who attack me; 127 

you rescue me from violent men.

22:50 So I will give you thanks, O Lord, before the nations! 128 

I will sing praises to you. 129 

22:51 He gives his chosen king magnificent victories; 130 

he is faithful to his chosen ruler, 131 

to David and to his descendants forever!”

David’s Final Words

23:1 These are the final words of David:

“The oracle of David son of Jesse,

the oracle of the man raised up as

the ruler chosen by the God of Jacob, 132 

Israel’s beloved 133  singer of songs:

23:2 The Lord’s spirit spoke through me;

his word was on my tongue.

23:3 The God of Israel spoke,

the protector 134  of Israel spoke to me.

The one who rules fairly among men,

the one who rules in the fear of God,

23:4 is like the light of morning when the sun comes up,

a morning in which there are no clouds.

He is like the brightness after rain

that produces grass from the earth.

23:5 My dynasty is approved by God, 135 

for he has made a perpetual covenant with me,

arranged in all its particulars and secured.

He always delivers me,

and brings all I desire to fruition. 136 

23:6 But evil people are like thorns –

all of them are tossed away,

for they cannot be held in the hand.

23:7 The one who touches them

must use an iron instrument

or the wooden shaft of a spear.

They are completely burned up right where they lie!” 137 

David’s Warriors

23:8 These are the names of David’s warriors:

Josheb-Basshebeth, a Tahkemonite, was head of the officers. 138  He killed eight hundred men with his spear in one battle. 139  23:9 Next in command 140  was Eleazar son of Dodo, 141  the son of Ahohi. He was one of the three warriors who were with David when they defied the Philistines who were assembled there for battle. When the men of Israel retreated, 142  23:10 he stood his ground 143  and fought the Philistines until his hand grew so tired that it 144  seemed stuck to his sword. The Lord gave a great victory on that day. When the army returned to him, the only thing left to do was to plunder the corpses.

23:11 Next in command 145  was Shammah son of Agee the Hararite. When the Philistines assembled at Lehi, 146  where there happened to be an area of a field that was full of lentils, the army retreated before the Philistines. 23:12 But he made a stand in the middle of that area. He defended 147  it and defeated the Philistines; the Lord gave them a great victory.

23:13 At the time of 148  the harvest three 149  of the thirty leaders went down to 150  David at the cave of Adullam. A band of Philistines was camped in the valley of Rephaim. 23:14 David was in the stronghold at the time, while a Philistine garrison was in Bethlehem. 151  23:15 David was thirsty and said, “How I wish someone would give me some water to drink from the cistern in Bethlehem near the gate!” 23:16 So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the gate. They carried it back to David, but he refused to drink it. He poured it out as a drink offering to the Lord 23:17 and said, “O Lord, I will not do this! 152  It is equivalent to the blood of the men who risked their lives by going.” 153  So he refused to drink it. Such were the exploits of the three elite warriors. 154 

23:18 Abishai son of Zeruiah, the brother of Joab, was head of the three. 155  He killed three hundred men with his spear and gained fame among the three. 156  23:19 From 157  the three he was given honor and he became their officer, even though he was not one of the three.

23:20 Benaiah son of Jehoida was a brave warrior 158  from Kabzeel who performed great exploits. He struck down the two sons of Ariel of Moab. 159  He also went down and killed a lion in a cistern on a snowy day. 23:21 He also killed an impressive-looking Egyptian. 160  The Egyptian wielded a spear, while Benaiah attacked 161  him with a club. He grabbed the spear out of the Egyptian’s hand and killed him with his own spear. 23:22 Such were the exploits of Benaiah son of Jehoida, who gained fame among the three elite warriors. 23:23 He received honor from 162  the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard.

23:24 Included with the thirty were the following: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem, 163  23:25 Shammah the Harodite, Elika the Harodite, 23:26 Helez the Paltite, Ira son of Ikkesh from Tekoa, 23:27 Abiezer the Anathothite, Mebunnai the Hushathite, 23:28 Zalmon the Ahohite, Maharai the Netophathite, 23:29 Heled 164  son of Baanah the Netophathite, Ittai son of Ribai from Gibeah in Benjamin, 23:30 Benaiah the Pirathonite, Hiddai from the wadis of Gaash, 23:31 Abi-Albon the Arbathite, Azmaveth the Barhumite, 23:32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan 23:33 son of 165  Shammah the Hararite, Ahiam son of Sharar the Hararite, 23:34 Eliphelet son of Ahasbai the Maacathite, Eliam son of Ahithophel the Gilonite, 23:35 Hezrai 166  the Carmelite, Paarai the Arbite, 23:36 Igal son of Nathan from Zobah, Bani the Gadite, 23:37 Zelek the Ammonite, Naharai the Beerothite (the armor-bearer 167  of Joab son of Zeruiah), 23:38 Ira the Ithrite, Gareb the Ithrite 23:39 and Uriah the Hittite. Altogether there were thirty-seven.

David Displeases the Lord by Taking a Census

24:1 The Lord’s anger again raged against Israel, and he incited David against them, saying, “Go count Israel and Judah.” 168  24:2 The king told Joab, the general in command of his army, “Go through all the tribes of Israel from Dan to Beer Sheba and muster the army, so I may know the size of the army.”

24:3 Joab replied to the king, “May the Lord your God make the army a hundred times larger right before the eyes of my lord the king! But why does my master the king want to do this?”

24:4 But the king’s edict stood, despite the objections of 169  Joab and the leaders of the army. So Joab and the leaders of the army left the king’s presence in order to muster the Israelite army.

24:5 They crossed the Jordan and camped at Aroer, on the south side of the city, at 170  the wadi of Gad, near Jazer. 24:6 Then they went on to Gilead and to the region of Tahtim Hodshi, coming to Dan Jaan and on around to Sidon. 171  24:7 Then they went to the fortress of Tyre 172  and all the cities of the Hivites and the Canaanites. Then they went on to the Negev of Judah, to Beer Sheba. 24:8 They went through all the land and after nine months and twenty days came back to Jerusalem. 173 

24:9 Joab reported the number of warriors 174  to the king. In Israel there were 800,000 sword-wielding warriors, and in Judah there were 500,000 soldiers.

24:10 David felt guilty 175  after he had numbered the army. David said to the Lord, “I have sinned greatly by doing this! Now, O Lord, please remove the guilt of your servant, for I have acted very foolishly.”

24:11 When David got up the next morning, the Lord had already spoken 176  to Gad the prophet, David’s seer: 24:12 “Go, tell David, ‘This is what the Lord says: I am offering you three forms of judgment. Pick one of them and I will carry it out against you.’”

24:13 Gad went to David and told him, “Shall seven 177  years of famine come upon your land? Or shall you flee for three months from your enemy with him in hot pursuit? Or shall there be three days of plague in your land? Now decide 178  what I should tell the one who sent me.” 24:14 David said to Gad, “I am very upset! I prefer that we be attacked by the Lord, for his mercy is great; I do not want to be attacked by men!” 179 

24:15 So the Lord sent a plague through Israel from the morning until the completion of the appointed time. Seventy thousand men died from Dan to Beer Sheba. 24:16 When the angel 180  extended his hand to destroy Jerusalem, the Lord relented from his judgment. 181  He told the angel who was killing the people, “That’s enough! Stop now!” 182  (Now the Lord’s angel was near the threshing floor of Araunah the Jebusite.)

24:17 When he saw the angel who was destroying the people, David said to the Lord, “Look, it is I who have sinned and done this evil thing! As for these sheep – what have they done? Attack me and my family.” 183 

David Acquires a Threshing Floor and Constructs an Altar There

24:18 So Gad went to David that day and told him, “Go up and build an altar for the Lord on the threshing floor of Araunah the Jebusite.” 24:19 So David went up as Gad instructed him to do, according to the Lord’s instructions.

24:20 When Araunah looked out and saw the king and his servants approaching him, he 184  went out and bowed to the king with his face 185  to the ground. 24:21 Araunah said, “Why has my lord the king come to his servant?” David replied, “To buy from you the threshing floor so I can build an altar for the Lord, so that the plague may be removed from the people.” 24:22 Araunah told David, “My lord the king may take whatever he wishes 186  and offer it. Look! Here are oxen for burnt offerings, and threshing sledges 187  and harnesses 188  for wood. 24:23 I, the servant of my lord 189  the king, give it all to the king!” Araunah also told the king, “May the Lord your God show you favor!” 24:24 But the king said to Araunah, “No, I insist on buying it from you! I will not offer to the Lord my God burnt sacrifices that cost me nothing.”

So David bought the threshing floor and the oxen for fifty pieces of silver. 190  24:25 Then David built an altar for the Lord there and offered burnt sacrifices and peace offerings. And the Lord accepted prayers for the land, and the plague was removed from Israel.

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[22:1]  1 sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18.

[22:1]  2 tn Heb “spoke.”

[22:1]  3 tn Heb “in the day,” or “at the time.”

[22:1]  4 tn Heb “hand.”

[22:1]  5 tn Heb “and from the hand of Saul.”

[22:2]  6 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.

[22:2]  7 tn Traditionally “my fortress”; TEV “my strong fortress”; NCV “my protection.”

[22:3]  8 tc The translation (along with many English versions, e.g., NAB, NIV, NRSV, NLT) follows the LXX in reading אֱלֹהִי (’elohi, “my God”) rather than MT’s אֱלֹהֵי (’elohe, “the God of”). See Ps 18:2.

[22:3]  9 tn Or “in whom.”

[22:3]  10 tn Heb “the horn of my salvation,” or “my saving horn.”

[22:3]  11 tn The parallel version of the song in Ps 18 does not include this last line.

[22:4]  12 tn In this song of thanksgiving, where David recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense (cf. CEV “I prayed”), not an imperfect (as in many English versions).

[22:4]  13 tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah, “Yahweh”), resulting in “[to the] praiseworthy one I cried out, [to the] Lord.”

[22:5]  14 tn The noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).

[22:5]  15 tn The noun בְלִיַּעַל (bÿliyyaal) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness” (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

[22:5]  16 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 (baat) sometimes by metonymy carries the nuance “frighten,” but the parallelism (note “engulfed” in the preceding line) favors the meaning “overwhelm” here.

[22:6]  17 tn “Sheol,” personified here as David’s enemy, is the underworld, place of the dead in primitive Hebrew cosmology.

[22:6]  18 tn Heb “surrounded me.”

[22:6]  19 tn Heb “confronted me.”

[22:7]  20 tn In this poetic narrative the two prefixed verbal forms in v. 7a are best understood as preterites indicating past tense, not imperfects. Note the use of the vav consecutive with the prefixed verbal form that follows in v. 7b.

[22:7]  21 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view.

[22:7]  22 tn Heb “and my cry for help [entered] his ears.”

[22:8]  23 tn The earth heaved and shook. The imagery pictures an earthquake, in which the earth’s surface rises and falls. The earthquake motif is common in Old Testament theophanies of God as warrior and in ancient Near eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.

[22:8]  24 tn Ps 18:7 reads “the roots of the mountains.”

[22:8]  25 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav consecutive in the verse.

[22:9]  26 tn Heb “within” or “[from] within.” For a discussion of the use of the preposition בְּ (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.

[22:9]  27 tn Or “in his anger.” The noun אַף (’af) 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.”

[22:9]  28 tn Heb “fire from his mouth devoured.” In this poetic narrative the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.

[22:9]  29 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (see Job 41:21), which he then hurls as weapons (see Ps 120:4).

[22:10]  30 tn The verb נָטָה (natah) can carry the sense “[to cause to] bend; [to cause to] bow down” (see HALOT 693 s.v. נָטָה). For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden (cf. KJV, NASB, NRSV “He bowed the heavens”; NAB “He inclined the heavens”). Here the Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm.

[22:11]  31 tn Or “rode upon.”

[22:11]  32 tn Heb “a cherub” (so KJV, NAB, NRSV); NIV “the cherubim” (plural); TEV “his winged creature”; CEV “flying creatures.”

[22:11]  33 tc The translation follows very many medieval Hebrew mss in reading וַיֵּדֶא (vayyÿde’, “and he glided”; cf. NIV “soared”; NCV “raced”) rather than MT וַיֵּרָא (vayyera’, “and he appeared,” so NASB, CEV). See as well the Syriac Peshitta, Targum, Vulgate, and the parallel version in Ps 18:10, which preserves the original reading (see the note there).

[22:11]  34 sn The wings of the wind. Verse 10 may depict the Lord mounting a cherub, which is in turn propelled by the wind current. Another option is that two different vehicles (a cherub and the wind) are envisioned. A third option is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[22:12]  35 tc Heb “he made darkness around him coverings.” The parallel text in Ps 18:11 reads “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 omits “his hiding place” and pluralizes “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering” ) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the letter ס (samek): סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvyvotav sukkato).

[22:12]  36 tc Heb “a sieve of water, clouds of clouds.” The form חַשְׁרַת (khashrat) is a construct of חַשְׁרָה (khashrah, “sieve”), which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חשׁר (“to sift”) is attested in postbiblical Hebrew and Aramaic (see HALOT 363 s.v. *חשׁר). The phrase חַשְׁרַת־מַיִם (khashrat-mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground. (See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry, 146, note 33.)

[22:13]  37 tc The parallel text in Ps 18:12 reads “from the brightness in front of him his clouds came, hail and coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מִנֹּגַהּ נֶגְדּוֹ עָבְרוּ בָּרָד וְגַחֲלֵי אֵשׁ (minnogah negdoavru barad vÿgakhaleesh, “from the brightness in front of him came hail and coals of fire”) which is the basis for the present translation. The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבְרוּ (’avÿru; Ps 18:12) and בָּעֲרוּ (baaru, 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avav, “his clouds”; Ps 18:12) may be virtually dittographic (note the following עָבְרוּ), or it could have accidentally dropped from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ [baaru], which might have originally read עָבְרוּ). The term בָּרָד (barad, “hail”; Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.

[22:14]  38 tn The shortened theme vowel indicates that the prefixed verbal form is a preterite.

[22:14]  39 tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[22:14]  40 tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the preterite form in the preceding line. The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.

[22:15]  41 tn Heb “sent.”

[22:15]  42 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to David’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).

[22:15]  43 sn Lightning is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 187, 190-92.

[22:16]  44 tn Or “channels.”

[22:16]  45 tn Or “foundations.”

[22:16]  46 tn The noun is derived from the verb גָעַר (nagar) which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[22:16]  47 tn Heb “blast of the breath” (literally, “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[22:17]  48 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.

[22:17]  49 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 5 and Ps 144:7).

[22:18]  50 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.

[22:19]  51 tn The same verb is translated “trapped” in v. 6. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect. Cf. NAB, NCV, TEV, NLT “attacked.”

[22:19]  52 tn Heb “became my support.”

[22:20]  53 tn Or “delighted in me” (so KJV, NASB, NIV, NRSV).

[22:21]  54 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

[22:21]  55 tn Heb “according to my righteousness.” As vv. 22-25 make clear, David refers here to his unwavering obedience to God’s commands. He explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

[22:21]  56 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 25) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.

[22:21]  57 tn Heb “according to the purity of my hands he repaid to me.” Hands suggest activity and behavior.

[22:22]  58 tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[22:22]  59 tn Heb “I have not acted wickedly from my God.” The statement is elliptical, the idea being, “I have not acted wickedly and, in so doing, departed from my God.”

[22:23]  60 tn Heb “for all his regulations are before me.” The term מִשְׁפָּטָו (mishpatav, “his regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf Deut 17:18-20). See also Pss 19:9 (cf vv. 7-8); 89:30; 147:20 (cf v. 19), as well as the numerous uses of the term in Ps 119.

[22:23]  61 tn Heb “and his rules, I do not turn aside from it.” Ps 18:22 reads, “and his rules I do not turn aside from me.” The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18-20).

[22:24]  62 tn Heb “from my sin,” that is, from making it my own in any way. Leading a “blameless” life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).

[22:25]  63 tn Heb “according to my righteousness.” See v. 21.

[22:25]  64 tn Heb “according to my purity before his eyes.”

[22:26]  65 tn The imperfect verbal forms in vv. 26-30 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.

[22:26]  66 tn Or “to a faithful follower.” A חָסִיד (khasid, “faithful follower”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

[22:26]  67 tn Or “innocent.”

[22:26]  68 tc Heb “a warrior of innocence.” The parallel text in Ps 18:25 reads, probably correctly, גֶּבֶר (gever, “man”) instead of גִּבּוֹר (gibor, “warrior”).

[22:27]  69 tn Or “blameless.”

[22:27]  70 tc The translation follows two medieval Hebrew mss in reading תִּתְפַּתָּל (titpattal, from the root פתל, “to twist”) rather than the MT תִּתַּפָּל (tittappal, from the root תפל, “to be tasteless,” “behave silly”; cf. KJV “unsavoury”). See as well the parallel passage in Ps 18:26. The verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words. Cf. NAB, NASB “astute”; NIV “shrewd”; NRSV “perverse”; TEV, NLT “hostile.”

[22:27]  71 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20) and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 26-27 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.

[22:28]  72 tn Or perhaps “humble” (so NIV, NRSV, NLT; note the contrast with those who are proud).

[22:28]  73 tc Heb “but your eyes are upon the proud, you bring low.” Ps 18:27 reads “but proud eyes you bring low.”

[22:29]  74 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:29]  75 tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (tair, “you cause to shine”) before the words “my lamp.” See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

[22:29]  76 tc The Lucianic Greek recension and Vulgate understand this verb to be second person rather than third person as in the MT. But this is probably the result of reading the preceding word “Lord” as a vocative under the influence of the vocative in the first part of the verse.

[22:29]  77 tn Heb “my darkness.”

[22:30]  78 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:30]  79 tn Heb “by you.”

[22:30]  80 tn Heb “I will run.” The imperfect verbal forms in v. 30 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [literally, “cause to run”] an army.”

[22:30]  81 tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II גְדוּד). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

[22:30]  82 tn Heb “by my God.”

[22:30]  83 tn David uses hyperbole to emphasize his God-given military superiority.

[22:31]  84 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (hael, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (see BDB 42 s.v. II אֵל 6; Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

[22:31]  85 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.

[22:32]  86 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[22:32]  87 tn Heb “rocky cliff,” which is a metaphor of protection.

[22:32]  88 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (צוּר, tsur, “rocky cliff”) in Deut 32:4, 15, 17-18, 30.

[22:33]  89 tn Heb “the God.” See the note at v. 31.

[22:33]  90 tc 4QSama has מְאַזְּרֵנִי (mÿazzÿreni, “the one girding me with strength”) rather than the MT מָעוּזִּי (mauzzi, “my refuge”). See as well Ps 18:32.

[22:33]  91 tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.

[22:33]  92 tn Heb “and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; “my” (Qere)] way.” The translation follows Ps 18:32 in reading “he made my path smooth.” The term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).

[22:34]  93 tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew mss in reading רַגְלַי (raglai, “my feet”) rather than the MT רַגְלָיו (raglav, “his feet”). See as well Ps 18:33.

[22:34]  94 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.

[22:35]  95 tn Heb “teaches.”

[22:35]  96 tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.

[22:35]  97 tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.

[22:36]  98 tn Another option is to translate the prefixed verb with vav consecutive with a past tense, “you gave me.” Several prefixed verbal forms with vav consecutive also appear in vv. 38-44. The present translation understands this section as a description of what generally happened when the author charged into battle, but another option is to understand the section as narrative and translate accordingly.

[22:36]  99 tc Ps 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.

[22:36]  100 tn Heb “your answer makes me great.” David refers to God’s willingness to answer his prayer.

[22:37]  101 tn Heb “step.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives him the capacity to run quickly.

[22:37]  102 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”

[22:40]  103 tn Heb “you clothed me with strength for battle.”

[22:40]  104 tn Heb “you make those who rise against me kneel beneath me.”

[22:41]  105 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck” ].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” See Exod 23:27 and HALOT 888 s.v. II ערף.

[22:42]  106 tc The translation follows one medieval Hebrew ms and the ancient versions in reading the Piel יְשַׁוְּעוּ (yÿshavvÿu, “they cry for help”) rather than the Qal of the MT יִשְׁעוּ (yishu, “they look about for help”). See Ps 18:41 as well.

[22:42]  107 tn Heb “but there is no deliverer.”

[22:42]  108 tn The words “they cry out” are not in the Hebrew text. This reference to the psalmists’ enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

[22:43]  109 tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.

[22:44]  110 tn Heb “from the strivings of my people.” In this context רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עַם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. עַם 2.d). The suffix “my” suggests David is referring to attacks by his own countrymen, the “people” being Israel. However, the parallel text in Ps 18:43 omits the suffix.

[22:44]  111 tn Heb “a people whom I did not know serve me.” In this context the verb “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45-46). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.

[22:45]  112 tn For the meaning “to be weak; to be powerless” for the verb כָּחַשׁ (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15).

[22:45]  113 tn Heb “at a report of an ear they submit to me.” The report of David’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.

[22:46]  114 tn Heb “wither, wear out.”

[22:46]  115 tc The translation assumes a reading וְיַחְרְגוּ (vÿyakhrÿgu, “and they quaked”) rather than the MT וְיַחְגְּרוּ (vÿyakhgÿru, “and they girded themselves”). See the note at Ps 18:45.

[22:46]  116 tn Heb “from.”

[22:46]  117 tn Heb “prisons.” Their besieged cities are compared to prisons.

[22:47]  118 tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) as used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.

[22:47]  119 tn Heb “my rocky cliff,” which is a metaphor for protection.

[22:47]  120 tn Or “blessed [i.e., praised] be.”

[22:47]  121 tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.”

[22:47]  122 tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

[22:48]  123 tn Heb “The God is the one who grants vengeance to me.” The plural form of the noun “vengeance” indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.

[22:48]  124 tn Heb “and [is the one who] brings down nations beneath me.”

[22:49]  125 tn Heb “and [the one who] brings me out from my enemies.”

[22:49]  126 tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist’s superiority.

[22:49]  127 tn Heb “from those who rise against me.”

[22:50]  128 sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.

[22:50]  129 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

[22:51]  130 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.

[22:51]  131 tn Heb “[the one who] does loyalty to his anointed one.”

[23:1]  132 tn Heb “the anointed one of the God of Jacob.”

[23:1]  133 tn Or “pleasant.”

[23:3]  134 tn Heb “rock,” used as a metaphor of divine protection.

[23:5]  135 tn Heb “For not thus [is] my house with God?”

[23:5]  136 tn Heb “for all my deliverance and every desire, surely does he not make [it] grow?”

[23:7]  137 tn Heb “and with fire they are completely burned up in [the place where they] remain.” The infinitive absolute is used before the finite verb to emphasize that they are completely consumed by the fire.

[23:8]  138 tn The Hebrew word is sometimes rendered as “the three,” but BDB is probably correct in taking it to refer to military officers (BDB 1026 s.v. שְׁלִישִׁי). In that case the etymological connection of this word to the Hebrew numerical adjective for “three” can be explained as originating with a designation for the third warrior in a chariot.

[23:8]  139 tc The translation follows some LXX mss (see 1 Chr 11:11 as well) in reading הוּא עוֹרֵר אֶת־חֲנִיתוֹ (hu’ ’oreret khanito, “he raised up his spear”) rather than the MT’s הוּא עֲדִינוֹ הָעֶצְנִי (hu’ ’adino haetsni [Kethib = הָעֶצְנוֹ, haetsno]; “Adino the Ezenite”). The emended text reads literally “he was wielding his spear against eight hundred, [who were] slain at one time.”

[23:9]  140 tn Heb “after him.”

[23:9]  141 tc This follows the Qere and many medieval Hebrew mss in reading דֹּדוֹ (dodo) rather than the Kethib of the MT דֹּדַי (dodai; cf. ASV, NIV, NLT). But see 1 Chr 27:4.

[23:9]  142 tn Heb “went up.”

[23:10]  143 tn Heb “arose.”

[23:10]  144 tn Heb “his hand.”

[23:11]  145 tn Heb “after him.”

[23:11]  146 tn The Hebrew text is difficult here. The MT reads לַחַיָּה (lachayyah), which implies a rare use of the word חַיָּה (chayyah). The word normally refers to an animal, but if the MT is accepted it would here have the sense of a troop or community of people. BDB 312 s.v. II. חַיָּה, for example, understands the similar reference in v. 13 to be to “a group of allied families, making a raid together.” But this works better in v. 13 than it does in v. 11, where the context seems to suggest a particular staging location for a military operation. (See 1 Chr 11:15.) It therefore seems best to understand the word in v. 11 as a place name with ה (he) directive. In that case the Masoretes mistook the word for the common term for an animal and then tried to make sense of it in this context.

[23:12]  147 tn Heb “delivered.”

[23:13]  148 tn The meaning of Hebrew אֶל־קָצִיר (’el 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).

[23:13]  149 tc The translation follows the Qere and many medieval Hebrew mss in reading שְׁלֹשָׁה (shÿloshah, “three”) rather than the Kethib of the MT שְׁלֹשִׁים (shÿloshim, “thirty”). “Thirty” is due to dittography of the following word and makes no sense in the context.

[23:13]  150 tn Heb “went down…and approached.”

[23:14]  151 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[23:17]  152 tn Heb “Far be it to me, O Lord, from doing this.”

[23:17]  153 tn Heb “[Is it not] the blood of the men who were going with their lives?”

[23:17]  154 tn Heb “These things the three warriors did.”

[23:18]  155 tc The translation follows the Qere, many medieval Hebrew mss, the LXX, and Vulgate in reading הַשְּׁלֹשָׁה (hashÿlosa, “the three”) rather than the Kethib of the MT הַשָּׁלִשִׁי (hashalisi, “the third,” or “adjutant”). Two medieval Hebrew mss and the Syriac Peshitta have “thirty.”

[23:18]  156 tn Heb “and he was wielding his spear against three hundred, [who were] slain, and to him there was a name among the three.”

[23:19]  157 tn Or “more than.”

[23:20]  158 tc The translation follows the Qere and many medieval Hebrew mss in reading חַיִל (khayil, “valor”) rather than the Kethib of the MT, חַי (khay, “life”).

[23:20]  159 tc Heb “the two of Ariel, Moab.” The precise meaning of אריאל is uncertain; some read “warrior.” The present translation assumes that the word is a proper name and that בני, “sons of,” has accidentally dropped from the text by homoioarcton (note the preceding שׁני).

[23:21]  160 tc The translation follows the Qere and many medieval Hebrew mss in reading אִישׁ (’ish, “man”) rather than the Kethib of the MT, אֲשֶׁר (’asher, “who”).

[23:21]  161 tn Heb “and he went down to.”

[23:23]  162 tn Or “more than.”

[23:24]  163 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[23:29]  164 tc The translation follows many medieval Hebrew mss in reading חֵלֶד (kheled; cf. NAB, NIV, NLT) rather than the MT חֵלֶב (khelev).

[23:33]  165 tn The Hebrew text does not have “the son of.”

[23:35]  166 tc The translation follows the Qere and many medieval Hebrew mss in reading חֶצְרַי (khetsrai; cf. KJV, NAB) rather than the Kethib of the MT, חֶצְרוֹ (khetsro).

[23:37]  167 tc The translation follows the Qere and many medieval Hebrew mss in reading the singular rather than the plural of the Kethib of the MT.

[24:1]  168 sn The parallel text in 1 Chr 21:1 says, “An adversary opposed Israel, inciting David to count how many warriors Israel had.” The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1.

[24:4]  169 tn Heb “and the word of the king was stronger than.”

[24:5]  170 tn Heb “in the middle of.”

[24:6]  171 map For location see Map1 A1; JP3 F3; JP4 F3.

[24:7]  172 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[24:8]  173 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:9]  174 tn Heb “and Joab gave the number of the numbering of the people.”

[24:10]  175 tn Heb “and the heart of David struck him.”

[24:11]  176 tn Heb “and the word of the Lord came.”

[24:13]  177 tc The LXX has here “three” rather than “seven,” and is followed by NAB, NIV, NCV, NRSV, TEV, NLT. See 1 Chr 21:12.

[24:13]  178 tn Heb “now know and see.”

[24:14]  179 tn Heb “There is great distress to me. Let us fall into the hand of the Lord, for great is his mercy, but into the hand of man let me not fall.”

[24:16]  180 tn Heb “messenger.”

[24:16]  181 tn Heb “concerning the calamity.”

[24:16]  182 tn Heb “Now, drop your hand.”

[24:17]  183 tn Heb “let your hand be against me and against the house of my father.”

[24:20]  184 tn Heb “Araunah.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[24:20]  185 tn Heb “nostrils.”

[24:22]  186 tn Heb “what is good in his eyes.”

[24:22]  187 sn Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey.

[24:22]  188 tn Heb “the equipment of the oxen.”

[24:23]  189 tc The Hebrew text is difficult here. The translation reads עֶבֶד אֲדֹנָי (’evedadoni, “the servant of my lord”) rather than the MT’s אֲרַוְנָה (’Aravnah). In normal court etiquette a subject would not use his own name in this way, but would more likely refer to himself in the third person. The MT probably first sustained loss of עֶבֶד (’eved, “servant”), leading to confusion of the word for “my lord” with the name of the Jebusite referred to here.

[24:24]  190 tn Heb “fifty shekels of silver.” This would have been about 20 ounces (568 grams) of silver by weight.



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