2 Samuel 20:1

Sheba’s Rebellion

20:1 Now a wicked man ¹  named Sheba son of Bicri, a Benjaminite, ²  happened to be there. He blew the trumpet ³  and said,

“We have no share in David;

we have no inheritance in this son of Jesse!

Every man go home, ⁴  O Israel!”

Deuteronomy 13:13

13:13 some evil people ⁵  have departed from among you to entice the inhabitants of their cities, ⁶  saying, “Let’s go and serve other gods” (whom you have not known before). ⁷ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁸  should appear among you and show you a sign or wonder, ⁹ 

Deuteronomy 2:12

2:12 Previously the Horites ¹⁰  lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.) ¹¹ 

[20:1]  ¹ tn Heb “a man of worthlessness.”

[20:1]  ² 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]  ³ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

[20:1]  ⁴ 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.

[13:13]  ⁵ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ⁶ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ⁷ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[13:1]  ⁸ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ⁹ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[2:12]  ¹⁰ sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).

[2:12]  ¹¹ tn Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.