Discovery Box2 Samuel 13:1--20:22
Context13:1 Now David’s son Absalom had a beautiful sister named Tamar. In the course of time David’s son Amnon fell madly in love with her. 1 13:2 But Amnon became frustrated because he was so lovesick 2 over his sister Tamar. For she was a virgin, and to Amnon it seemed out of the question to do anything to her.
13:3 Now Amnon had a friend named Jonadab, the son of David’s brother Shimeah. Jonadab was a very crafty man. 13:4 He asked Amnon, 3 “Why are you, the king’s son, 4 so depressed every morning? Can’t you tell me?” So Amnon said to him, “I’m in love with Tamar the sister of my brother Absalom.” 13:5 Jonadab replied to him, “Lie down on your bed and pretend to be sick. 5 When your father comes in to see you, say to him, ‘Please let my sister Tamar come in so she can fix some food for me. Let her prepare the food in my sight so I can watch. Then I will eat from her hand.’”
13:6 So Amnon lay down and pretended to be sick. When the king came in to see him, Amnon said to the king, “Please let my sister Tamar come in so she can make a couple of cakes in my sight. Then I will eat from her hand.”
13:7 So David sent Tamar to the house saying, “Please go to the house of Amnon your brother and prepare some food for him.” 13:8 So Tamar went to the house of Amnon her brother, who was lying down. She took the dough, kneaded it, made some cakes while he watched, 6 and baked them. 7 13:9 But when she took the pan and set it before him, he refused to eat. Instead Amnon said, “Get everyone out of here!” 8 So everyone left. 9
13:10 Then Amnon said to Tamar, “Bring the cakes into the bedroom; then I will eat from your hand.” So Tamar took the cakes that she had prepared and brought them to her brother Amnon in the bedroom. 13:11 As she brought them to him to eat, he grabbed her and said to her, “Come on! Get in bed with me, 10 my sister!”
13:12 But she said to him, “No, my brother! Don’t humiliate me! This just isn’t done in Israel! Don’t do this foolish thing! 13:13 How could I ever be rid of my humiliation? And you would be considered one of the fools 11 in Israel! Just 12 speak to the king, for he will not withhold me from you.” 13:14 But he refused to listen to her. 13 He overpowered her and humiliated her by raping her. 14 13:15 Then Amnon greatly despised her. 15 His disdain toward her surpassed the love he had previously felt toward her. 16 Amnon said to her, “Get up and leave!”
13:16 But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!” 17 But he refused to listen to her. 13:17 He called his personal attendant and said to him, “Take this woman out of my sight 18 and lock the door behind her!” 13:18 (Now she was wearing a long robe, 19 for this is what the king’s virgin daughters used to wear.) So Amnon’s 20 attendant removed her and bolted the door 21 behind her. 13:19 Then Tamar put ashes on her head and tore the long robe she was wearing. She put her hands on her head and went on her way, wailing as she went.
13:20 Her brother Absalom said to her, “Was Amnon your brother with you? Now be quiet, my sister. He is your brother. Don’t take it so seriously!” 22 Tamar, devastated, lived in the house of her brother Absalom.
13:21 Now King David heard about all these things and was very angry. 23 13:22 But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.
13:23 Two years later Absalom’s sheepshearers were in Baal Hazor, 24 near Ephraim. Absalom invited all the king’s sons. 13:24 Then Absalom went to the king and said, “My shearers have begun their work. 25 Let the king and his servants go with me.”
13:25 But the king said to Absalom, “No, my son. We shouldn’t all go. We shouldn’t burden you in that way.” Though Absalom 26 pressed 27 him, the king 28 was not willing to go. Instead, David 29 blessed him.
13:26 Then Absalom said, “If you will not go, 30 then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?” 13:27 But when Absalom pressed him, he sent Amnon and all the king’s sons along with him.
13:28 Absalom instructed his servants, “Look! When Amnon is drunk 31 and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!” 32 13:29 So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled.
13:30 While they were still on their way, the following report reached David: “Absalom has killed all the king’s sons; not one of them is left!” 13:31 Then the king stood up and tore his garments and lay down on the ground. All his servants were standing there with torn garments as well.
13:32 Jonadab, the son of David’s brother Shimeah, said, “My lord should not say, ‘They have killed all the young men who are the king’s sons.’ For only Amnon is dead. This is what Absalom has talked about 33 from the day that Amnon 34 humiliated his sister Tamar. 13:33 Now don’t let my lord the king be concerned about the report that has come saying, ‘All the king’s sons are dead.’ It is only Amnon who is dead.”
13:34 In the meantime Absalom fled. When the servant who was the watchman looked up, he saw many people coming from the west 35 on a road beside the hill. 13:35 Jonadab said to the king, “Look! The king’s sons have come! It’s just as I said!”
13:36 Just as he finished speaking, the king’s sons arrived, wailing and weeping. 36 The king and all his servants wept loudly 37 as well. 13:37 But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David 38 grieved over his son every day.
13:38 After Absalom fled and went to Geshur, he remained there for three years. 13:39 The king longed 39 to go to Absalom, for he had since been consoled over the death of Amnon. 40
14:1 Now Joab son of Zeruiah realized that the king longed to see 41 Absalom. 14:2 So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning 42 and put on garments for mourning. Don’t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time. 43 14:3 Go to the king and speak to him in the following fashion.” Then Joab told her what to say. 44
14:4 So the Tekoan woman went 45 to the king. She bowed down with her face to the ground in deference to him and said, “Please help me, 46 O king!” 14:5 The king replied to her, “What do you want?” 47 She answered, “I am a widow; my husband is dead. 14:6 Your servant 48 has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him. 14:7 Now the entire family has risen up against your servant, saying, ‘Turn over the one who struck down his brother, so that we can execute him and avenge the death 49 of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal, 50 leaving no one on the face of the earth to carry on the name of my husband.”
14:8 Then the king told the woman, “Go to your home. I will give instructions concerning your situation.” 51 14:9 The Tekoan woman said to the king, “My lord the king, let any blame fall on me and on the house of my father. But let the king and his throne be innocent!”
14:10 The king said, “Bring to me whoever speaks to you, and he won’t bother you again!” 14:11 She replied, “In that case, 52 let the king invoke the name of 53 the Lord your God so that the avenger of blood may not kill! Then they will not destroy my son!” He replied, “As surely as the Lord lives, not a single hair of your son’s head 54 will fall to the ground.”
14:12 Then the woman said, “Please permit your servant to speak to my lord the king about another matter.” He replied, “Tell me.” 14:13 The woman said, “Why have you devised something like this against God’s people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished. 14:14 Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored. 55 14:15 I have now come to speak with my lord the king about this matter, because the people have made me fearful. 56 But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant 57 asks. 14:16 Yes! 58 The king may 59 listen and deliver his female servant 60 from the hand of the man who seeks to remove 61 both me and my son from the inheritance God has given us!’ 62 14:17 So your servant said, ‘May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!’”
14:18 Then the king replied to the woman, “Don’t hide any information from me when I question you.” The woman said, “Let my lord the king speak!” 14:19 The king said, “Did Joab put you up to all of this?” 63 The woman answered, “As surely as you live, my lord the king, there is no deviation to the right or to the left from all that my lord the king has said. For your servant Joab gave me instructions. He has put all these words in your servant’s mouth. 14:20 Your servant Joab did this so as to change this situation. But my lord has wisdom like that of the angel of God, and knows everything that is happening in the land.” 64
14:21 Then the king said to Joab, “All right! I 65 will do this thing! Go and bring back the young man Absalom! 14:22 Then Joab bowed down with his face toward the ground and thanked 66 the king. Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, because the king has granted the request of your 67 servant!”
14:23 So Joab got up and went to Geshur and brought Absalom back to Jerusalem. 68 14:24 But the king said, “Let him go over 69 to his own house. He may not see my face.” So Absalom went over 70 to his own house; he did not see the king’s face.
14:25 Now in all Israel everyone acknowledged that there was no man as handsome as Absalom. 71 From the sole of his feet to the top of his head he was perfect in appearance. 72 14:26 When he would shave his head – at the end of every year he used to shave his head, for it grew too long 73 and he would shave it – he used to weigh the hair of his head at three pounds 74 according to the king’s weight. 14:27 Absalom had 75 three sons and one daughter, whose name was Tamar. She was a very attractive woman. 76
14:28 Absalom lived in Jerusalem for two years without seeing the king’s face. 14:29 Then Absalom sent a message to Joab asking him to send him to the king, but Joab was not willing to come to him. So he sent a second message to him, but he still was not willing to come. 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.” 77 So Absalom’s servants set Joab’s 78 portion of the field on fire.
14:31 Then Joab got up and came to Absalom’s house. He said to him, “Why did your servants set my portion of field on fire?” 14:32 Absalom said to Joab, “Look, I sent a message to you saying, ‘Come here so that I can send you to the king with this message: 79 “Why have I come from Geshur? It would be better for me if I were still there.”’ Let me now see the face of the king. If I am at fault, let him put me to death!”
14:33 So Joab went to the king and informed him. The king 80 summoned Absalom, and he came to the king. Absalom 81 bowed down before the king with his face toward the ground and the king kissed him. 82
15:1 Some time later Absalom managed to acquire 83 a chariot and horses, as well as fifty men to serve as his royal guard. 84 15:2 Now Absalom used to get up early and stand beside the road that led to the city gate. Whenever anyone came by who had a complaint to bring to the king for arbitration, Absalom would call out to him, “What city are you from?” The person would answer, “I, your servant, 85 am from one of the tribes of Israel.” 15:3 Absalom would then say to him, “Look, your claims are legitimate and appropriate. 86 But there is no representative of the king who will listen to you.” 15:4 Absalom would then say, “If only they would make me 87 a judge in the land! Then everyone who had a judicial complaint 88 could come to me and I would make sure he receives a just settlement.”
15:5 When someone approached to bow before him, Absalom 89 would extend his hand and embrace him and kiss him. 15:6 Absalom acted this way toward everyone in Israel who came to the king for justice. In this way Absalom won the loyalty 90 of the citizens 91 of Israel.
15:7 After four 92 years Absalom said to the king, “Let me go and repay my vow that I made to the Lord while I was in Hebron. 15:8 For I made this vow 93 when I was living in Geshur in Aram: ‘If the Lord really does allow me to return to Jerusalem, 94 I will serve the Lord.’” 15:9 The king replied to him, “Go in peace.” So Absalom 95 got up and went to Hebron.
15:10 Then Absalom sent spies through all the tribes of Israel who said, “When you hear the sound of the horn, you may assume 96 that Absalom rules in Hebron.” 15:11 Now two hundred men had gone with Absalom from Jerusalem. Since they were invited, they went naively and were unaware of what Absalom was planning. 97 15:12 While he was offering sacrifices, Absalom sent for Ahithophel the Gilonite, David’s adviser, 98 to come from his city, Giloh. 99 The conspiracy was gaining momentum, and the people were starting to side with Absalom.
15:13 Then a messenger came to David and reported, “The men of Israel are loyal to Absalom!” 100 15:14 So David said to all his servants who were with him in Jerusalem, 101 “Come on! 102 Let’s escape! 103 Otherwise no one will be delivered from Absalom! Go immediately, or else he will quickly overtake us and bring 104 disaster on us and kill the city’s residents with the sword.” 105 15:15 The king’s servants replied to the king, “We will do whatever our lord the king decides.” 106
15:16 So the king and all the members of his royal court 107 set out on foot, though the king left behind ten concubines 108 to attend to the palace. 15:17 The king and all the people set out on foot, pausing 109 at a spot 110 some distance away. 15:18 All his servants were leaving with him, 111 along with all the Kerethites, all the Pelethites, and all the Gittites – some six hundred men who had come on foot from Gath. They were leaving with 112 the king.
15:19 Then the king said to Ittai the Gittite, “Why should you come with us? Go back and stay with the new 113 king, for you are a foreigner and an exile from your own country. 114 15:20 It seems like you arrived just yesterday. Today should I make you wander around by going with us? I go where I must go. But as for you, go back and take your men 115 with you. May genuine loyal love 116 protect 117 you!”
15:21 But Ittai replied to the king, “As surely as the Lord lives and as my lord the king lives, wherever my lord the king is, whether dead or alive, 118 there I 119 will be as well!” 15:22 So David said to Ittai, “Come along then.” 120 So Ittai the Gittite went along, 121 accompanied by all his men and all the dependents 122 who were with him.
15:23 All the land was weeping loudly 123 as all these people were leaving. 124 As the king was crossing over the Kidron Valley, all the people were leaving 125 on the road that leads to the desert. 15:24 Zadok and all the Levites who were with him were carrying the ark of the covenant of God. When they positioned the ark of God, Abiathar offered sacrifices until all the people had finished leaving 126 the city.
15:25 Then the king said to Zadok, “Take the ark of God back to the city. If I find favor in the Lord’s sight he will bring me back and enable me to see both it and his dwelling place again. 15:26 However, if he should say, ‘I do not take pleasure in you,’ then he will deal with me in a way that he considers appropriate.” 127
15:27 The king said to Zadok the priest, “Are you a seer? 128 Go back to the city in peace! Your son Ahimaaz and Abiathar’s son Jonathan may go with you and Abiathar. 129 15:28 Look, I will be waiting at the fords of the desert until word from you 130 reaches me.” 15:29 So Zadok and Abiathar took the ark of God back to Jerusalem and remained there.
15:30 As David was going up the Mount of Olives, he was weeping as he went; his head was covered and his feet were bare. All the people who were with him also had their heads covered and were weeping as they went up. 15:31 Now David 131 had been told, “Ahithophel has sided with the conspirators who are with Absalom. So David prayed, 132 “Make the advice of Ahithophel foolish, O Lord!”
15:32 When David reached the summit, where he used to worship God, Hushai the Arkite met him with his clothes torn and dirt on his head. 15:33 David said to him, “If you leave 133 with me you will be a burden to me. 15:34 But you will be able to counter the advice of Ahithophel if you go back to the city and say to Absalom, ‘I will be your servant, O king! Previously I was your father’s servant, and now I will be your servant.’ 15:35 Zadok and Abiathar the priests will be there with you. 134 Everything you hear in the king’s palace 135 you must tell Zadok and Abiathar the priests. 15:36 Furthermore, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan. You must send them to me with any information you hear.” 136
15:37 So David’s friend Hushai arrived in the city, just as Absalom was entering Jerusalem.
16:1 When David had gone a short way beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a couple of donkeys that were saddled, and on them were two hundred loaves of bread, a hundred raisin cakes, a hundred baskets of summer fruit, 137 and a container of wine.
16:2 The king asked Ziba, “Why did you bring these things?” 138 Ziba replied, “The donkeys are for the king’s family to ride on, the loaves of bread 139 and the summer fruit are for the attendants to eat, and the wine is for those who get exhausted in the desert.” 140 16:3 The king asked, “Where is your master’s grandson?” 141 Ziba replied to the king, “He remains in Jerusalem, 142 for he said, ‘Today the house of Israel will give back to me my grandfather’s 143 kingdom.’” 16:4 The king said to Ziba, “Everything that was Mephibosheth’s now belongs to you.” Ziba replied, “I bow before you. May I find favor in your sight, my lord the king.”
16:5 Then King David reached 144 Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. 145 16:6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 16:7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! 146 16:8 The Lord has punished you for 147 all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”
16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” 16:10 But the king said, “What do we have in common, 148 you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’” 16:11 Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood, 149 is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. 16:12 Perhaps the Lord will notice my affliction 150 and this day grant me good in place of his curse.” 151
16:13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them. 152 16:14 The king and all the people who were with him arrived exhausted at their destination, where David 153 refreshed himself.
16:15 Now when Absalom and all the men 154 of Israel arrived in Jerusalem, 155 Ahithophel was with him. 16:16 When David’s friend Hushai the Arkite came to Absalom, Hushai said to him, 156 “Long live the king! Long live the king!”
16:17 Absalom said to Hushai, “Do you call this loyalty to your friend? Why didn’t you go with your friend?” 16:18 Hushai replied to Absalom, “No, I will be loyal to the one whom the Lord, these people, and all the men of Israel have chosen. 157 16:19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.” 158
16:20 Then Absalom said to Ahithophel, “Give us your advice. What should we do?” 16:21 Ahithophel replied to Absalom, “Have sex with 159 your father’s concubines whom he left to care for the palace. All Israel will hear that you have made yourself repulsive to your father. Then your followers will be motivated to support you.” 160 16:22 So they pitched a tent for Absalom on the roof, 161 and Absalom had sex with 162 his father’s concubines in the sight of all Israel.
16:23 In those days Ahithophel’s advice was considered as valuable as a prophetic revelation. 163 Both David and Absalom highly regarded the advice of Ahithophel. 164
17:1 Ahithophel said to Absalom, “Let me pick out twelve thousand men. Then I will go and pursue David this very night. 17:2 When I catch up with 165 him he will be exhausted and worn out. 166 I will rout him, and the entire army that is with him will flee. I will kill only the king 17:3 and will bring the entire army back to you. In exchange for the life of the man you are seeking, you will get back everyone. 167 The entire army will return unharmed.” 168
17:4 This seemed like a good idea to Absalom and to all the leaders 169 of Israel. 17:5 But Absalom said, “Call for 170 Hushai the Arkite, and let’s hear what he has to say.” 171 17:6 So Hushai came to Absalom. Absalom said to him, “Here is what Ahithophel has advised. Should we follow his advice? If not, what would you recommend?”
17:7 Hushai replied to Absalom, “Ahithophel’s advice is not sound this time.” 172 17:8 Hushai went on to say, “You know your father and his men – they are soldiers and are as dangerous as a bear out in the wild that has been robbed of her cubs. 173 Your father is an experienced soldier; he will not stay overnight with the army. 17:9 At this very moment he is hiding out in one of the caves or in some other similar place. If it should turn out that he attacks our troops first, 174 whoever hears about it will say, ‘Absalom’s army has been slaughtered!’ 17:10 If that happens even the bravest soldier – one who is lion-hearted – will virtually melt away. For all Israel knows that your father is a warrior and that those who are with him are brave. 17:11 My advice therefore is this: Let all Israel from Dan to Beer Sheba – in number like the sand by the sea! – be mustered to you, and you lead them personally into battle. 17:12 We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive – not one of them! 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!”
17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided 175 to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.
17:15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders 176 of Israel to do, and here is what I have advised. 17:16 Now send word quickly to David and warn him, 177 “Don’t spend the night at the fords of the desert 178 tonight. Instead, be sure you cross over, 179 or else the king and everyone who is with him may be overwhelmed.” 180
17:17 Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city. 17:18 But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it. 17:19 His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done.
17:20 When the servants of Absalom approached the woman at her home, they asked, “Where are Ahimaaz and Jonathan?” The woman replied to them, “They crossed over the stream.” Absalom’s men 181 searched but did not find them, so they returned to Jerusalem. 182
17:21 After the men had left, Ahimaaz and Jonathan 183 climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream 184 quickly, for Ahithophel has devised a plan to catch you.” 185 17:22 So David and all the people who were with him got up and crossed the Jordan River. 186 By dawn there was not one person left who had not crossed the Jordan.
17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave 187 of his father.
17:24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 17:25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married 188 Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel 189 and Absalom camped in the land of Gilead.
17:27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 17:28 brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils, 190 17:29 honey, curds, flocks, and cheese. 191 For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.” 192
18:1 David assembled the army that was with him. He appointed leaders of thousands and leaders of hundreds. 18:2 David then sent out the army – a third under the leadership of Joab, a third under the leadership of Joab’s brother Abishai son of Zeruiah, and a third under the leadership of Ittai the Gittite. The king said to the troops, “I too will indeed march out with you.”
18:3 But the soldiers replied, 193 “You should not do this! 194 For if we should have to make a rapid retreat, they won’t be too concerned about us. 195 Even if half of us should die, they won’t be too concerned about us. But you 196 are like ten thousand of us! So it is better if you remain in the city for support.” 18:4 Then the king said to them, “I will do whatever seems best to you.”
So the king stayed beside the city gate, while all the army marched out by hundreds and by thousands. 18:5 The king gave this order to Joab, Abishai, and Ittai: “For my sake deal gently with the young man Absalom.” Now the entire army was listening when the king gave all the leaders this order concerning Absalom.
18:6 Then the army marched out to the field to fight against Israel. The battle took place in the forest of Ephraim. 18:7 The army of Israel was defeated there by David’s men. 197 The slaughter there was great that day – 20,000 soldiers were killed. 18:8 The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day.
18:9 Then Absalom happened to come across David’s men. Now as Absalom was riding on his 198 mule, it 199 went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair, 200 while the mule he had been riding kept going.
18:10 When one 201 of the men saw this, he reported it to Joab saying, “I saw Absalom hanging in an oak tree. 18:11 Joab replied to the man who was telling him this, “What! You saw this? Why didn’t you strike him down right on the spot? 202 I would have given you ten pieces of silver 203 and a commemorative belt!” 204
18:12 The man replied to Joab, “Even if 205 I were receiving 206 a thousand pieces of silver, 207 I would not strike 208 the king’s son! In our very presence 209 the king gave this order to you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ 210 18:13 If I had acted at risk of my own life 211 – and nothing is hidden from the king! – you would have abandoned me.” 212
18:14 Joab replied, “I will not wait around like this for you!” He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree. 213 18:15 Then ten soldiers who were Joab’s armor bearers struck Absalom and finished him off.
18:16 Then Joab blew the trumpet 214 and the army turned back from chasing Israel, for Joab had called for the army to halt. 18:17 They took Absalom, threw him into a large pit in the forest, and stacked a huge pile of stones over him. In the meantime all the Israelite soldiers fled to their homes. 215
18:18 Prior to this 216 Absalom had set up a monument 217 and dedicated it to himself in the King’s Valley, reasoning “I have no son who will carry on my name.” He named the monument after himself, and to this day it is known as Absalom’s Memorial.
18:19 Then Ahimaaz the son of Zadok said, “Let me run and give the king the good news that the Lord has vindicated him before his enemies.” 218 18:20 But Joab said to him, “You will not be a bearer of good news today. You will bear good news some other day, but not today, 219 for the king’s son is dead.”
18:21 Then Joab said to the Cushite, “Go and tell the king what you have seen.” After bowing to Joab, the Cushite ran off. 18:22 Ahimaaz the son of Zadok again spoke to Joab, “Whatever happens, let me go after the Cushite.” But Joab said, “Why is it that you want to go, my son? You have no good news that will bring you a reward.” 18:23 But he said, 220 “Whatever happens, I want to go!” So Joab 221 said to him, “Then go!” So Ahimaaz ran by the way of the Jordan plain, and he passed the Cushite.
18:24 Now David was sitting between the inner and outer gates, 222 and the watchman went up to the roof over the gate at the wall. When he looked, he saw a man running by himself. 18:25 So the watchman called out and informed the king. The king said, “If he is by himself, he brings good news.” 223 The runner 224 came ever closer.
18:26 Then the watchman saw another man running. The watchman called out to the gatekeeper, “There is another man running by himself.” The king said, “This one also is bringing good news.” 18:27 The watchman said, “It appears to me that the first runner is Ahimaaz 225 son of Zadok.” The king said, “He is a good man, and he comes with good news.”
18:28 Then Ahimaaz called out and said to the king, “Greetings!” 226 He bowed down before the king with his face toward the ground and said, “May the Lord your God be praised because he has defeated 227 the men who opposed 228 my lord the king!”
18:29 The king replied, “How is the young man Absalom?” Ahimaaz replied, “I saw a great deal of confusion when Joab was sending the king’s servant and me, your servant, but I don’t know what it was all about.” 18:30 The king said, “Turn aside and take your place here.” So he turned aside and waited.
18:31 Then the Cushite arrived and said, 229 “May my lord the king now receive the good news! The Lord has vindicated you today and delivered you from the hand of all who have rebelled against you!” 230 18:32 The king asked the Cushite, “How is the young man Absalom?” The Cushite replied, “May the enemies of my lord the king and all who have plotted against you 231 be like that young man!”
18:33 (19:1) 232 The king then became very upset. He went up to the upper room over the gate and wept. As he went he said, “My son, Absalom! My son, my son, 233 Absalom! If only I could have died in your place! Absalom, my son, my son!” 234
19:1 (19:2) Joab was told, “The king is weeping and mourning over Absalom.” 19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.” 19:3 That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle. 19:4 The king covered his face and cried out loudly, 235 “My son, Absalom! Absalom, my son, my son!”
19:5 So Joab visited 236 the king at his home. He said, “Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines. 19:6 You seem to love your enemies and hate your friends! For you have as much as declared today that leaders and servants don’t matter to you. I realize now 237 that if 238 Absalom were alive and all of us were dead today, 239 it would be all right with you. 19:7 So get up now and go out and give some encouragement to 240 your servants. For I swear by the Lord that if you don’t go out there, not a single man will stay here with you tonight! This disaster will be worse for you than any disaster that has overtaken you from your youth right to the present time!”
19:8 So the king got up and sat at the city gate. When all the people were informed that the king was sitting at the city gate, they 241 all came before him.
But the Israelite soldiers 242 had all fled to their own homes. 243 19:9 All the people throughout all the tribes of Israel were arguing among themselves saying, “The king delivered us from the hand of our enemies. He rescued us from the hand of the Philistines, but now he has fled from the land because of Absalom. 19:10 But Absalom, whom we anointed as our king, 244 has died in battle. So now why do you hesitate to bring the king back?” 245
19:11 Then King David sent a message to Zadok and Abiathar the priests saying, “Tell the elders of Judah, ‘Why should you delay any further in bringing the king back to his palace, 246 when everything Israel is saying has come to the king’s attention. 247 19:12 You are my brothers – my very own flesh and blood! 248 Why should you delay any further in bringing the king back?’ 19:13 Say to Amasa, ‘Are you not my flesh and blood? 249 God will punish me severely, 250 if from this time on you are not the commander of my army in place of Joab!’”
19:14 He 251 won over the hearts of all the men of Judah as though they were one man. Then they sent word to the king saying, “Return, you and all your servants as well.” 19:15 So the king returned and came to the Jordan River. 252
Now the people of Judah 253 had come to Gilgal to meet the king and to help him 254 cross the Jordan. 19:16 Shimei son of Gera the Benjaminite from Bahurim came down quickly with the men of Judah to meet King David. 19:17 There were a thousand men from Benjamin with him, along with Ziba the servant 255 of Saul’s household, and with him his fifteen sons and twenty servants. They hurriedly crossed 256 the Jordan within sight of the king. 19:18 They crossed at the ford in order to help the king’s household cross and to do whatever he thought appropriate.
Now after he had crossed the Jordan, Shimei son of Gera threw himself down before the king. 19:19 He said to the king, “Don’t think badly of me, my lord, and don’t recall the sin of your servant on the day when you, my lord the king, left 257 Jerusalem! 258 Please don’t call it to mind! 19:20 For I, your servant, 259 know that I sinned, and I have come today as the first of all the house of Joseph to come down to meet my lord the king.”
19:21 Abishai son of Zeruiah replied, “For this should not Shimei be put to death? After all, he cursed the Lord’s anointed!” 19:22 But David said, “What do we have in common, 260 you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don’t you realize that today I am king over Israel?” 19:23 The king said to Shimei, “You won’t die.” The king vowed an oath 261 concerning this.
19:24 Now Mephibosheth, Saul’s grandson, 262 came down to meet the king. From the day the king had left until the day he safely 263 returned, Mephibosheth 264 had not cared for his feet 265 nor trimmed 266 his mustache nor washed his clothes.
19:25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?” 19:26 He replied, “My lord the king, my servant deceived me! I 267 said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I 268 am lame. 19:27 But my servant 269 has slandered me 270 to my lord the king. But my lord the king is like an angel of God. Do whatever seems appropriate to you. 19:28 After all, there was no one in the entire house of my grandfather 271 who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! 272 What further claim do I have to ask 273 the king for anything?”
19:29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.” 19:30 Mephibosheth said to the king, “Let him have 274 the whole thing! My lord the king has returned safely 275 to his house!”
19:31 Now when Barzillai the Gileadite had come down from Rogelim, he crossed the Jordan with the king so he could send him on his way from there. 276 19:32 But Barzillai was very old – eighty years old, in fact – and he had taken care of the king when he stayed in Mahanaim, for he was a very rich 277 man. 19:33 So the king said to Barzillai, “Cross over with me, and I will take care of you while you are with me in Jerusalem.”
19:34 Barzillai replied to the king, “How many days do I have left to my life, that I should go up with the king to Jerusalem? 19:35 I am presently eighty years old. Am I able to discern good and bad? Can I 278 taste what I eat and drink? Am I still able to hear the voices of male and female singers? Why should I 279 continue to be a burden to my lord the king? 19:36 I will cross the Jordan with the king and go a short distance. 280 Why should the king reward me in this way? 19:37 Let me 281 return so that I may die in my own city near the grave of my father and my mother. But look, here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever seems appropriate to you.”
19:38 The king replied, “Kimham will cross over with me, and I will do for him whatever I deem appropriate. And whatever you choose, I will do for you.”
19:39 So all the people crossed the Jordan, as did the king. After the king had kissed him and blessed him, Barzillai returned to his home. 282 19:40 When the king crossed over to Gilgal, Kimham 283 crossed over with him. Now all the soldiers 284 of Judah along with half of the soldiers of Israel had helped the king cross over. 285
19:41 Then all the men of Israel began coming to the king. They asked the king, “Why did our brothers, the men of Judah, sneak the king away and help the king and his household cross the Jordan – and not only him but all of David’s men as well?”
19:42 All the men of Judah replied to the men of Israel, “Because the king is our close relative! Why are you so upset about this? Have we eaten at the king’s expense? 286 Or have we misappropriated anything for our own use?” 19:43 The men of Israel replied to the men of Judah, “We have ten shares in the king, and we have a greater claim on David than you do! Why do you want 287 to curse us? Weren’t we the first to suggest bringing back our king?” But the comments of the men of Judah were more severe than those of the men of Israel.
20:1 Now a wicked man 288 named Sheba son of Bicri, a Benjaminite, 289 happened to be there. He blew the trumpet 290 and said,
“We have no share in David;
we have no inheritance in this son of Jesse!
Every man go home, 291 O Israel!”
20:2 So all the men of Israel deserted 292 David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River 293 to Jerusalem. 294
20:3 Then David went to his palace 295 in Jerusalem. The king took the ten concubines he had left to care for the palace and placed them under confinement. 296 Though he provided for their needs, he did not have sexual relations with them. 297 They remained in confinement until the day they died, living out the rest of their lives as widows.
20:4 Then the king said to Amasa, “Call the men of Judah together for me in three days, 298 and you be present here with them too.” 20:5 So Amasa went out to call Judah together. But in doing so he took longer than the time that the king had allotted him.
20:6 Then David said to Abishai, “Now Sheba son of Bicri will cause greater disaster for us than Absalom did! Take your lord’s servants and pursue him. Otherwise he will secure 299 fortified cities for himself and get away from us.” 20:7 So Joab’s men, accompanied by the Kerethites, the Pelethites, and all the warriors, left Jerusalem to pursue Sheba son of Bicri.
20:8 When they were near the big rock that is in Gibeon, Amasa came to them. Now Joab was dressed in military attire and had a dagger in its sheath belted to his waist. When he advanced, it fell out. 300
20:9 Joab said to Amasa, “How are you, my brother?” With his right hand Joab took hold of Amasa’s beard as if to greet him with a kiss. 20:10 Amasa did not protect himself from the knife in Joab’s other hand, and Joab 301 stabbed him in the abdomen, causing Amasa’s 302 intestines to spill out on the ground. There was no need to stab him again; the first blow was fatal. 303 Then Joab and his brother Abishai pursued Sheba son of Bicri.
20:11 One of Joab’s soldiers who stood over Amasa said, “Whoever is for 304 Joab and whoever is for David, follow Joab!” 20:12 Amasa was squirming in his own blood in the middle of the path, and this man had noticed that all the soldiers stopped. Having noticed that everyone who came across Amasa 305 stopped, the man 306 pulled him 307 away from the path and into the field and threw a garment over him. 20:13 Once he had removed Amasa 308 from the path, everyone followed Joab to pursue Sheba son of Bicri.
20:14 Sheba 309 traveled through all the tribes of Israel to Abel of 310 Beth Maacah and all the Berite region. When they had assembled, 311 they too joined him. 20:15 So Joab’s men 312 came and laid siege against him in Abel of Beth Maacah. They prepared a siege ramp outside the city which stood against its outer rampart. As all of Joab’s soldiers were trying to break through 313 the wall so that it would collapse, 20:16 a wise woman called out from the city, “Listen up! Listen up! Tell Joab, ‘Come near so that I may speak to you.’”
20:17 When he approached her, the woman asked, “Are you Joab?” He replied, “I am.” She said to him, “Listen to the words of your servant.” He said, “Go ahead. I’m listening.” 20:18 She said, “In the past they would always say, ‘Let them inquire in Abel,’ and that is how they settled things. 20:19 I represent the peaceful and the faithful in Israel. You are attempting to destroy an important city 314 in Israel. Why should you swallow up the Lord’s inheritance?”
20:20 Joab answered, “Get serious! 315 I don’t want to swallow up or destroy anything! 20:21 That’s not the way things are. There is a man from the hill country of Ephraim named Sheba son of Bicri. He has rebelled 316 against King David. Give me just this one man, and I will leave the city.” The woman said to Joab, “This very minute 317 his head will be thrown over the wall to you!”
20:22 Then the woman went to all the people with her wise advice and they cut off Sheba’s head and threw it out to Joab. Joab 318 blew the trumpet, and his men 319 dispersed from the city, each going to his own home. 320 Joab returned to the king in Jerusalem.
[13:1] 1 tn Heb “Amnon the son of David loved her.” The following verse indicates the extreme nature of his infatuation, so the translation uses “madly in love” here.
[13:2] 2 tn Heb “and there was distress to Amnon so that he made himself sick.”
[13:4] 3 tn Heb “and he said to him.”
[13:4] 4 tn An more idiomatic translation might be “Why are you of all people…?”
[13:5] 5 tn This verb is used in the Hitpael stem only in this chapter of the Hebrew Bible. With the exception of v. 2 it describes not a real sickness but one pretended in order to entrap Tamar. The Hitpael sometimes, as here, describes the subject making oneself appear to be of a certain character. On this use of the stem, see GKC 149-50 §54.e.
[13:8] 6 tn Heb “in his sight.”
[13:9] 8 tn Heb “from upon me.”
[13:9] 9 tc A few medieval Hebrew
[13:11] 10 tn Heb “lie with me” (so NAB, NASB, NRSV); NCV “come and have sexual relations with me.”
[13:13] 11 tn Heb “and you will be like one of the fools.”
[13:14] 13 tn Heb “to her voice.”
[13:14] 14 tn Heb “and he humiliated her and lay with her.”
[13:15] 15 tn Heb “and Amnon hated her with very great hatred.”
[13:15] 16 tn Heb “for greater was the hatred with which he hated her than the love with which he loved her.”
[13:16] 17 tn Heb “No, because this great evil is [worse] than the other which you did with me, by sending me away.” Perhaps the broken syntax reflects her hysteria and outrage.
[13:17] 18 tn Heb “send this [one] from upon me to the outside.”
[13:18] 19 tn The Hebrew expression used here (כְּתֹנֶת פַּסִּים, kÿtonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew פַּס (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a “coat of many colors” (KJV, ASV “garment of divers colors”), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX χιτῶνα ποικίλον (citona poikilion) and does not have a great deal of support.
[13:18] 20 tn Heb “his”; the referent (Amnon) has been specified in the translation for clarity.
[13:18] 21 tn The Hebrew verb is a perfect with nonconsecutive vav, probably indicating an action (locking the door) that complements the preceding one (pushing her out the door).
[13:20] 22 tn Heb “Don’t set your heart to this thing!”
[13:21] 23 tc The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): “But he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.” Note David’s attitude toward his son Adonijah in 1 Kgs 1:6.
[13:23] 24 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[13:24] 25 tn Heb “your servant has sheepshearers.” The phrase “your servant” also occurs at the end of the verse.
[13:25] 26 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[13:25] 27 tc Here and in v. 27 the translation follows 4QSama ויצפר (vayyitspar, “and he pressed”) rather than the MT וַיִּפְרָץ (vayyiprats, “and he broke through”). This emended reading seems also to underlie the translations of the LXX (καὶ ἐβιάσατο, kai ebiasato), the Syriac Peshitta (we’alseh), and Vulgate (cogeret eum).
[13:25] 28 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[13:25] 29 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[13:28] 31 tn Heb “when good is the heart of Amnon with wine.”
[13:28] 32 tn Heb “and become sons of valor.”
[13:32] 33 tn Heb “it was placed on the mouth of Absalom.”
[13:32] 34 tn Heb “he”; the referent (Amnon) has been specified in the translation for clarity.
[13:34] 35 tn Heb “behind him.”
[13:36] 36 tn Heb “and they lifted their voice and wept.”
[13:36] 37 tn Heb “with a great weeping.”
[13:37] 38 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.
[13:39] 39 tc The translation follows 4QSama 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] 40 tn Heb “was consoled over Amnon, because he was dead.”
[14:1] 41 tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ’ethre’i (“was reconciled”).
[14:2] 42 tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.
[14:2] 43 tn Heb “these many days.”
[14:3] 44 tn Heb “put the words in her mouth” (so NASB, NIV).
[14:4] 45 tc The translation follows many medieval Hebrew
[14:4] 46 tn The word “me” is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.
[14:5] 47 tn Heb “What to you?”
[14:6] 48 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.
[14:7] 49 tn Heb “in exchange for the life.” The Hebrew preposition בְּ (bÿ, “in”) here is the so-called bet pretii, or bet (בְּ) of price, defining the value attached to someone or something.
[14:7] 50 sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line.
[14:8] 51 tn Heb “concerning you.”
[14:11] 52 tn The words “in that case” are not in the Hebrew text, but may be inferred from the context. They are supplied in the translation for the sake of clarification.
[14:11] 53 tn Heb “let the king remember.”
[14:11] 54 tn Heb “of your son.”
[14:14] 55 tn Heb “he devises plans for the one banished from him not to be banished.”
[14:15] 56 tc The LXX (ὄψεταί με, opsetai me) has misunderstood the Hebrew יֵרְאֻנִי (yerÿ’uni, Piel perfect, “they have made me fearful”), taking the verb to be a form of the verb רָאָה (ra’ah, “to see”) rather than the verb יָרֵא (yare’, “to fear”). The fact that the Greek translators were working with an unvocalized Hebrew text (i.e., consonants only) made them very susceptible to this type of error.
[14:15] 57 tn Here and in v. 16 the woman refers to herself as the king’s אָמָה (’amah), a term that refers to a higher level female servant toward whom the master might have some obligation. Like the other term, this word expresses her humility, but it also suggests that the king might have some obligation to treat her in accordance with the principles of justice.
[14:16] 59 tn Or “will.” The imperfect verbal form can have either an indicative or modal nuance. The use of “perhaps” in v. 15b suggests the latter here.
[14:16] 60 tn Heb “in order to deliver his maid.”
[14:16] 62 tn Heb “from the inheritance of God.” The expression refers to the property that was granted to her family line in the division of the land authorized by God.
[14:19] 63 tn Heb “Is the hand of Joab with you in all this?”
[14:20] 64 tn Heb “to know all that is in the land.”
[14:21] 65 tc Many medieval Hebrew
[14:22] 67 tc The present translation reads with the Qere “your” rather than the MT “his.”
[14:23] 68 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:24] 69 tn Heb “turn aside.”
[14:24] 70 tn Heb “turned aside.”
[14:25] 71 tn Heb “Like Absalom there was not a handsome man in all Israel to boast exceedingly.”
[14:25] 72 tn Heb “there was not in him a blemish.”
[14:26] 73 tn Heb “for it was heavy upon him.”
[14:26] 74 tn Heb “two hundred shekels.” The modern equivalent would be about three pounds (1.4 kg).
[14:27] 75 tn Heb “and there were born.”
[14:27] 76 tc The LXX adds here the following words: “And she became a wife to Rehoboam the son of Solomon and bore to him Abia.”
[14:30] 77 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] 78 tn The word “Joab’s” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[14:33] 80 tn Heb “he.” Joab, acting on behalf of the king, may be the implied subject.
[14:33] 81 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[14:33] 82 tn Heb “Absalom.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[15:1] 83 tn Heb “acquired for himself.”
[15:1] 84 tn Heb “to run ahead of him.”
[15:2] 85 tn Heb “your servant.” So also in vv. 8, 15, 21.
[15:3] 86 tn Heb “good and straight.”
[15:4] 87 tn Heb “Who will make me?”
[15:4] 88 tn Heb “a complaint and a judgment.” The expression is a hendiadys.
[15:5] 89 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:6] 90 tn Heb “stole the heart.”
[15:7] 92 tc The MT has here “forty,” but this is presumably a scribal error for “four.” The context will not tolerate a period of forty years prior to the rebellion of Absalom. The Lucianic Greek recension (τέσσαρα ἔτη, tessara ete), the Syriac Peshitta (’arba’ sanin), and Vulgate (post quattuor autem annos) in fact have the expected reading “four years.” Most English translations follow the versions in reading “four” here, although some (e.g. KJV, ASV, NASB, NKJV), following the MT, read “forty.”
[15:8] 93 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.
[15:8] 94 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:9] 95 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
[15:11] 97 tn Heb “being invited and going naively and they did not know anything.”
[15:12] 98 tn Traditionally, “counselor,” but this term is more often associated with psychological counseling today, so “adviser” was used in the translation instead.
[15:12] 99 tn Heb “Absalom sent for Ahithophel the Gilonite, the adviser of David, from his city, from Giloh, while he was sacrificing.” It is not entirely clear who (Absalom or Ahithophel) was offering the sacrifices.
[15:13] 100 tn Heb “the heart of the men of Israel is with Absalom.”
[15:14] 101 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:14] 103 tn Heb “let’s flee.”
[15:14] 105 tn Heb “and strike the city with the edge of the sword.”
[15:15] 106 tn Heb “according to all that my lord the king will choose, behold your servants!”
[15:16] 107 tn Heb “and all his house.”
[15:16] 108 tn Heb “women, concubines.”
[15:17] 109 tn Heb “and they stood.”
[15:18] 111 tn Heb “crossing over near his hand.”
[15:18] 112 tn Heb “crossing over near the face of.”
[15:19] 113 tn The word “new” is not in the Hebrew text, but is supplied in the translation to make it clear that David refers to Absalom, not himself.
[15:20] 115 tn Heb “brothers,” but see v. 22.
[15:20] 116 tn Heb “loyal love and truth.” The expression is a hendiadys.
[15:21] 118 tn Heb “whether for death or for life.”
[15:21] 119 tn Heb “your servant.”
[15:22] 120 tn Heb “Come and cross over.”
[15:22] 121 tn Heb “crossed over.”
[15:22] 122 tn Heb “all the little ones.”
[15:23] 123 tn Heb “with a great voice.”
[15:23] 124 tn Heb “crossing over.”
[15:23] 125 tn Heb “crossing near the face of.”
[15:24] 126 tn Heb “crossing from.”
[15:26] 127 tn Heb “as [is] good in his eyes.”
[15:27] 128 tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek
[15:27] 129 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.
[15:28] 130 tn The pronoun is plural, referring to Zadok and Abiathar.
[15:31] 131 tc The translation follows 4QSama, part of the Greek tradition, the Syriac Peshitta, Targum, and Vulgate uldavid in reading “and to David,” rather than MT וְדָוִד (vÿdavid, “and David”). As Driver points out, the Hebrew verb הִגִּיד (higgid, “he related”) never uses the accusative for the person to whom something is told (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 316).
[15:33] 133 tn Heb “cross over.”
[15:35] 134 tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone.
[15:35] 135 tn Heb “from the house of the king.”
[15:36] 136 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.
[16:1] 137 tn Heb “a hundred summer fruit.”
[16:2] 138 tn Heb “What are these to you?”
[16:2] 139 tc The translation follows the Qere and many medieval Hebrew
[16:2] 140 tn The Hebrew text adds “to drink.”
[16:3] 142 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:3] 143 tn Heb “my father’s.”
[16:5] 144 tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.
[16:5] 145 tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”
[16:7] 146 tn Heb “man of worthlessness.”
[16:8] 147 tn Heb “has brought back upon you.”
[16:10] 148 tn Heb “What to me and to you?”
[16:11] 149 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.
[16:12] 150 tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”
[16:12] 151 tn Heb “and the
[16:13] 152 tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline vÿqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.
[16:14] 153 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[16:15] 154 tn Heb “and all the people, the men of Israel.”
[16:15] 155 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:16] 156 tn Heb “to Absalom.” The proper name has been replaced by the pronoun “him” in the translation for stylistic reasons.
[16:18] 157 tn Heb “No for with the one whom the
[16:19] 158 tn Heb “Just as I served before your father, so I will be before you.”
[16:21] 159 tn Heb “go to”; NAB “have (+ sexual NCV) relations with”; TEV “have intercourse with”; NLT “Go and sleep with.”
[16:21] 160 tn Heb “and the hands of all who are with you will be strengthened.”
[16:22] 161 sn That is, on top of the flat roof of the palace, so it would be visible to the public.
[16:22] 162 tn Heb “went to”; NAB “he visited his father’s concubines”; NIV “lay with his father’s concubines”; TEV “went in and had intercourse with.”
[16:23] 163 tn Heb “And the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.”
[16:23] 164 tn Heb “So was all the advice of Ahithophel, also to David, also to Absalom.”
[17:2] 165 tn Heb “and I will come upon him.”
[17:2] 166 tn Heb “exhausted and slack of hands.”
[17:3] 167 tc Heb “like the returning of all, the man whom you are seeking.” The LXX reads differently: “And I will return all the people to you the way a bride returns to her husband, except for the life of the one man whom you are seeking.” The other early versions also struggled with this verse. Modern translations are divided as well: the NAB, NRSV, REB, and NLT follow the LXX, while the NASB and NIV follow the Hebrew text.
[17:3] 168 tn Heb “all of the people will be safe.”
[17:5] 170 tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.
[17:5] 171 tn Heb “what is in his mouth.”
[17:7] 172 tn Heb “Not good is the advice which Ahithophel has advised at this time.”
[17:8] 173 tc The LXX (with the exception of the recensions of Origen and Lucian) repeats the description as follows: “Just as a female bear bereft of cubs in a field.”
[17:9] 174 tn Heb “that he falls on them [i.e., Absalom’s troops] at the first [encounter]; or “that some of them [i.e., Absalom’s troops] fall at the first [encounter].”
[17:14] 175 tn Heb “commanded.”
[17:16] 177 tn Heb “send quickly and tell David saying.”
[17:16] 178 tn Or “wilderness” (so KJV, NASB, NRSV, TEV).
[17:16] 179 tn That is, “cross over the Jordan River.”
[17:16] 180 tn Heb “swallowed up.”
[17:20] 181 tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.
[17:20] 182 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:21] 183 tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.
[17:21] 184 tn Heb “the water.”
[17:21] 185 tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger.
[17:22] 186 tn The word “River” is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity.
[17:23] 187 tc The Greek recensions of Origen and Lucian have here “house” for “grave.”
[17:26] 189 tn Heb “and Israel.”
[17:28] 190 tc The MT adds “roasted grain” וְקָלִי (vÿqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin
[17:29] 191 tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).
[17:29] 192 tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).
[18:3] 193 tn Heb “the people said.”
[18:3] 194 tn Heb “march out.”
[18:3] 195 tn Heb “they will not place to us heart.”
[18:3] 196 tc The translation follows the LXX (except for the Lucianic recension), Symmachus, and Vulgate in reading אָתָּה (’atta, “you”) rather than MT עָתָּה (’atta, “now”).
[18:7] 197 tn Heb “servants” (also in v. 9).
[18:9] 199 tn Heb “the donkey.”
[18:9] 200 tn Heb “between the sky and the ground.”
[18:10] 201 tc 4QSama lacks the word “one.”
[18:11] 202 tn Heb “Why did you not strike him down there to the ground.”
[18:11] 203 tn Heb “ten [shekels] of silver.” This would have been about 4 ounces (114 grams) of silver by weight.
[18:11] 204 tn Heb “and a girdle” (so KJV); NIV “a warrior’s belt”; CEV “a special belt”; NLT “a hero’s belt.”
[18:12] 205 tc The translation follows the Qere and many medieval Hebrew
[18:12] 206 tn Heb “weighing out in my hand.”
[18:12] 207 tn Heb “a thousand [shekels] of silver.” This would have been about 25 pounds (11.4 kg) of silver by weight.
[18:12] 208 tn Heb “extend my hand against.”
[18:12] 209 tn Heb “in our ears.”
[18:12] 210 tc The Hebrew text is very difficult here. The MT reads מִי (mi, “who”), apparently yielding the following sense: “Show care, whoever you might be, for the youth Absalom.” The Syriac Peshitta reads li (“for me”), the Hebrew counterpart of which may also lie behind the LXX rendering μοι (moi, “for me”). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant.
[18:13] 211 tc The translation follows the Qere, many medieval Hebrew
[18:13] 212 tn Heb “stood aloof.”
[18:14] 213 tn There is a play on the word “heart” here that is difficult to reproduce in English. Literally the Hebrew text says “he took three spears in his hand and thrust them into the heart of Absalom while he was still alive in the heart of the oak tree.” This figure of speech involves the use of the same word in different senses and is known as antanaclasis. It is illustrated in the familiar saying from the time of the American Revolution: “If we don’t hang together, we will all hang separately.” The present translation understands “heart” to be used somewhat figuratively for “chest” (cf. TEV, CEV), which explains why Joab’s armor bearers could still “kill” Absalom after he had been stabbed with three spears through the “heart.” Since trees do not have “chests” either, the translation uses “middle.”
[18:16] 214 tn Heb “the shophar” (the ram’s horn trumpet).
[18:17] 215 tn Heb “and all Israel fled, each to his tent.” In this context this refers to the supporters of Absalom (see vv. 6-7, 16).
[18:18] 216 tn Heb “and.” This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.
[18:18] 217 tn Heb “a pillar.”
[18:19] 218 tn Heb “that the
[18:20] 219 tn Heb “but this day you will not bear good news.”
[18:23] 220 tn The words “but he said” are not in the Hebrew text. They are supplied in the translation for clarity.
[18:23] 221 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[18:24] 222 tn Heb “the two gates.”
[18:25] 223 tn Heb “good news is in his mouth.”
[18:25] 224 tn Heb “he”; the referent (the runner) has been specified in the translation for clarity.
[18:27] 225 tn Heb “I am seeing the running of the first one like the running of Ahimaaz.”
[18:28] 227 tn Heb “delivered over.”
[18:28] 228 tn Heb “lifted their hand against.”
[18:31] 229 tn Heb “And look, the Cushite came and the Cushite said.”
[18:31] 230 tn Heb “for the
[18:32] 231 tn Heb “and all those rising against you for evil.”
[18:33] 232 sn This marks the beginning of ch. 19 in the Hebrew text. Beginning with 18:33, the verse numbers through 19:43 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 18:33 ET = 19:1 HT, 19:1 ET = 19:2 HT, 19:2 ET = 19:3 HT, etc., through 19:43 ET = 19:44 HT. From 20:1 the versification in the English Bible and the Hebrew Bible is again the same.
[18:33] 233 tc One medieval Hebrew
[18:33] 234 tc The Lucianic Greek recension and Syriac Peshitta lack this repeated occurrence of “my son” due to haplography.
[19:4] 235 tn Heb “with a great voice.”
[19:6] 238 tc The translation follows the Qere, 4QSama, and many medieval Hebrew
[19:6] 239 tc The Lucianic Greek recension and Syriac Peshitta lack “today.”
[19:7] 240 tn Heb “and speak to the heart of.”
[19:8] 241 tn Heb “all the people.”
[19:8] 242 tn The Hebrew text has simply “Israel” (see 18:16-17).
[19:8] 243 tn Heb “had fled, each to his tent.”
[19:10] 245 tc The LXX includes the following words at the end of v. 11: “And what all Israel was saying came to the king’s attention.” The words are misplaced in the LXX from v. 12 (although the same statement appears there in the LXX as well).
[19:11] 246 tn Heb “his house.”
[19:11] 247 tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.
[19:12] 248 tn Heb “my bone and my flesh.”
[19:13] 249 tn Heb “my bone and my flesh.”
[19:13] 250 tn Heb “Thus God will do to me and thus he will add.”
[19:14] 251 tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”
[19:15] 252 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[19:15] 253 tn The Hebrew text has simply “Judah.”
[19:15] 254 tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy.
[19:17] 256 tn Heb “rushed into.”
[19:19] 257 tn Though this verb in the MT is 3rd person masculine singular, it should probably be read as 2nd person masculine singular. It is one of fifteen places where the Masoretes placed a dot over each of the letters of the word in question in order to call attention to their suspicion of the word. Their concern in this case apparently had to do with the fact that this verb and the two preceding verbs alternate from third person to second and back again to third. Words marked in this way in Hebrew manuscripts or printed editions are said to have puncta extrordinaria, or “extraordinary points.”
[19:19] 258 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:20] 259 tn The Hebrew text has simply “your servant.”
[19:22] 260 tn Heb “what to me and to you.”
[19:23] 261 tn Heb “swore to him.”
[19:24] 263 tn Heb “in peace.” So also in v. 31.
[19:24] 264 tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
[19:24] 265 tn Heb “done his feet.”
[19:26] 267 tn Heb “your servant.”
[19:26] 268 tn Heb “your servant.”
[19:27] 269 tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity.
[19:27] 270 tn Heb “your servant.”
[19:28] 272 tn Heb “and you placed your servant among those who eat at your table.”
[19:28] 273 tn Heb “to cry out to.”
[19:30] 275 tn Heb “in peace.”
[19:31] 276 tc The MT reading אֶת־בַיַּרְדֵּן (’et-vayyarden, “in the Jordan”) is odd syntactically. The use of the preposition after the object marker אֶת (’et) is difficult to explain. Graphic confusion is likely in the MT; the translation assumes the reading מִיַּרְדֵּן (miyyarden, “from the Jordan”). Another possibility is to read the definite article on the front of “Jordan” (הַיַּרְדֵּן, hayyarden; “the Jordan”).
[19:35] 278 tn Heb “your servant.”
[19:35] 279 tn Heb “your servant.”
[19:36] 280 tn Heb “Like a little your servant will cross the Jordan with the king.”
[19:37] 281 tn Heb “your servant.”
[19:39] 282 tn Heb “to his place.”
[19:40] 283 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.
[19:40] 285 tc The translation follows the Qere and many medieval Hebrew
[19:42] 286 tn Heb “from the king.”
[19:43] 287 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?”
[20:1] 288 tn Heb “a man of worthlessness.”
[20:1] 289 tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.
[20:1] 290 tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.
[20:1] 291 tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.
[20:2] 292 tn Heb “went up from after.”
[20:2] 293 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[20:2] 294 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:3] 296 tn Heb “and he placed them in a guarded house.”
[20:3] 297 tn Heb “he did not come to them”; NAB “has no further relations with them”; NIV “did not lie with them”; TEV “did not have intercourse with them”; NLT “would no longer sleep with them.”
[20:4] 298 tn The present translation follows the Masoretic accentuation, with the major mark of disjunction (i.e., the atnach) placed at the word “days.” However, some scholars have suggested moving the atnach to “Judah” a couple of words earlier. This would yield the following sense: “Three days, and you be present here with them.” The difference in meaning is slight, and the MT is acceptable as it stands.
[20:6] 299 tn Heb “find.” The perfect verbal form is unexpected with the preceding word “otherwise.” We should probably read instead the imperfect. Although it is possible to understand the perfect here as indicating that the feared result is thought of as already having taken place (cf. BDB 814 s.v. פֶּן 2), it is more likely that the perfect is simply the result of scribal error. In this context the imperfect would be more consistent with the following verb וְהִצִּיל (vÿhitsil, “and he will get away”).
[20:8] 300 sn The significance of the statement it fell out here is unclear. If the dagger fell out of its sheath before Joab got to Amasa, how then did he kill him? Josephus, Ant. 7.11.7 (7.284), suggested that as Joab approached Amasa he deliberately caused the dagger to fall to the ground at an opportune moment as though by accident. When he bent over and picked it up, he then stabbed Amasa with it. Others have tried to make a case for thinking that two swords are referred to – the one that fell out and another that Joab kept concealed until the last moment. But nothing in the text clearly supports this view. Perhaps Josephus’ understanding is best, but it is by no means obvious in the text either.
[20:10] 301 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:10] 302 tn Heb “his”; the referent (Amasa) has been specified in the translation for clarity.
[20:10] 303 tn Heb “and he did not repeat concerning him, and he died.”
[20:11] 304 tn Heb “takes delight in.”
[20:12] 305 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:12] 306 tn Heb “he”; the referent (the man who spoke up in v. 11) has been specified in the translation for clarity.
[20:12] 307 tn Heb “Amasa.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
[20:13] 308 tn Heb “him”; the referent (Amasa) has been specified in the translation for clarity.
[20:14] 309 tn Heb “he”; the referent (Sheba) has been specified in the translation for clarity.
[20:14] 310 tc In keeping with the form of the name in v. 15, the translation deletes the “and” found in the MT.
[20:14] 311 tc The translation follows the Qere, many medieval Hebrew
[20:15] 312 tn Heb “they.” The following context makes it clear that this refers to Joab and his army.
[20:15] 313 tc The LXX has here ἐνοοῦσαν (enoousan, “were devising”), which apparently presupposes the Hebrew word מַחֲשָׁבִים (makhashavim) rather than the MT מַשְׁחִיתִם (mashkhitim, “were destroying”). With a number of other scholars Driver thinks that the Greek variant may preserve the original reading, but this seems to be an unnecessary conclusion (but see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 346).
[20:19] 314 tn Heb “a city and a mother.” The expression is a hendiadys, meaning that this city was an important one in Israel and had smaller cities dependent on it.
[20:20] 315 tn Heb “Far be it, far be it from me.” The expression is clearly emphatic, as may be seen in part by the repetition. P. K. McCarter, however, understands it to be coarser than the translation adopted here. He renders it as “I’ll be damned if…” (II Samuel [AB], 426, 429), which (while it is not a literal translation) may not be too far removed from the way a soldier might have expressed himself.
[20:21] 316 tn Heb “lifted his hand.”
[20:22] 318 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
[20:22] 319 tn Heb “they”; the referent (Joab’s men) has been specified in the translation for clarity.
