2 Samuel 14:28

14:28 Absalom lived in Jerusalem for two years without seeing the king’s face.

2 Samuel 15:3

15:3 Absalom would then say to him, “Look, your claims are legitimate and appropriate. ¹  But there is no representative of the king who will listen to you.”

2 Samuel 15:28

15:28 Look, I will be waiting at the fords of the desert until word from you ²  reaches me.”

2 Samuel 16:12

16:12 Perhaps the Lord will notice my affliction ³  and this day grant me good in place of his curse.” ⁴ 

2 Samuel 18:21

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.

2 Samuel 22:16

22:16 The depths ⁵  of the sea were exposed;

the inner regions ⁶  of the world were uncovered

by the Lord’s battle cry, ⁷ 

by the powerful breath from his nose. ⁸ 

[15:3]  ¹ tn Heb “good and straight.”

[15:28]  ¹ tn The pronoun is plural, referring to Zadok and Abiathar.

[16:12]  ¹ 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]  ² tn Heb “and the Lord will restore to me good in place of his curse this day.”

[22:16]  ¹ tn Or “channels.”

[22:16]  ² tn Or “foundations.”

[22:16]  ³ tn The noun is derived from the verb גָעַר (nag’ar) 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]  ⁴ 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.