2 Samuel 10:9

10:9 When Joab saw that the battle would be fought on two fronts, he chose some of Israel’s best men and deployed them against the Arameans. ¹ 

2 Samuel 14:30

14:30 So he said to his servants, “Look, Joab has a portion of field adjacent to mine and he has some barley there. Go and set it on fire.” ²  So Absalom’s servants set Joab’s ³  portion of the field on fire.

2 Samuel 17:13

17:13 If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!”

2 Samuel 23:8-9

David’s Warriors

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

Josheb-Basshebeth, a Tahkemonite, was head of the officers. ⁴  He killed eight hundred men with his spear in one battle. ⁵  23:9 Next in command ⁶  was Eleazar son of Dodo, ⁷  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, ⁸ 

2 Samuel 23:11

23:11 Next in command ⁹  was Shammah son of Agee the Hararite. When the Philistines assembled at Lehi, ¹⁰  where there happened to be an area of a field that was full of lentils, the army retreated before the Philistines.

[10:9]  ¹ tn Heb “and Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.”

[14:30]  ² tc The LXX adds here the following words: “And the servants of Absalom burned them up. And the servants of Joab came to him, rending their garments. They said….”

[14:30]  ³ tn The word “Joab’s” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[23:8]  ³ 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]  ⁴ tc The translation follows some LXX mss (see 1 Chr 11:11 as well) in reading הוּא עוֹרֵר אֶת־חֲנִיתוֹ (hu’ ’orer ’et khanito, “he raised up his spear”) rather than the MT’s הוּא עֲדִינוֹ הָעֶצְנִי (hu’ ’adino ha’etsni [Kethib = הָעֶצְנוֹ, ha’etsno]; “Adino the Ezenite”). The emended text reads literally “he was wielding his spear against eight hundred, [who were] slain at one time.”

[23:9]  ⁴ tn Heb “after him.”

[23:9]  ⁵ 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]  ⁶ tn Heb “went up.”

[23:11]  ⁵ tn Heb “after him.”

[23:11]  ⁶ 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.