2 Samuel 1:17-18

David’s Tribute to Saul and Jonathan

1:17 Then David chanted this lament over Saul and his son Jonathan. 1:18 (He gave instructions that the people of Judah should be taught “The Bow.” ¹  Indeed, it is written down in the Book of Yashar.) ² 

2 Samuel 1:25

1:25 How the warriors have fallen

in the midst of battle!

Jonathan lies slain on your high places!

2 Samuel 8:15-16

8:15 David reigned over all Israel; he guaranteed justice for all his people. ³ 

David’s Cabinet

8:16 Joab son of Zeruiah was general in command of ⁴  the army; Jehoshaphat son of Ahilud was secretary;

2 Samuel 11:26

11:26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him. ⁵ 

2 Samuel 13:39--14:1

13:39 The king longed ⁶  to go to Absalom, for he had since been consoled over the death of Amnon. ⁷ 

David Permits Absalom to Return to Jerusalem

14:1 Now Joab son of Zeruiah realized that the king longed to see ⁸  Absalom.

2 Samuel 19:1

19:1 (19:2) Joab was told, “The king is weeping and mourning over Absalom.”

2 Samuel 20:23

20:23 Now Joab was the general in command of all the army of Israel. Benaiah the son of Jehoida was over the Kerethites and the Perethites.

[1:18]  ¹ tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.” To make this clear the words “the song of” are supplied in the translation.

[1:18]  ² sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13. It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).

[8:15]  ¹ tn Heb “and David was doing what is just and fair for all his people.”

[8:16]  ¹ tn Heb “was over.”

[11:26]  ¹ tn Heb “for her lord.”

[13:39]  ¹ tc The translation follows 4QSam^a in reading רוּחַ הַמֶּלֶךְ (ruakh hammelekh, “the spirit of the king”) rather than the MT דָּוִד הַמֶּלֶךְ (david hammelekh, “David the king”). The understanding reflected in the translation above is that David, though alienated during this time from his son Absalom, still had an abiding love and concern for him. He longed for reconciliation with him. A rather different interpretation of the verse supposes that David’s interest in taking military action against Absalom grew slack with the passing of time, and this in turn enabled David’s advisers to encourage him toward reconciliation with Absalom. For the latter view, see P. K. McCarter, II Samuel (AB), 344, and cf. CEV.

[13:39]  ² tn Heb “was consoled over Amnon, because he was dead.”

[14:1]  ¹ tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).