Samuel 12:16-31 – God’s Mercy After Sin

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 19 June 2022

Omitting greyed-out text should bring delivery time down to 40 minutes.

Introduction

vs. 16-23 David’s Hope For Mercy

vs. 24-25 Evidence of God’s Mercy in the Birth of Solomon

vs. 26-31 Evidence of God’s Mercy in the Conquest of Rabbah

Review

1) Ask God for mercy, even when you don’t deserve it. You never know if He might respond with extravagant grace.

2) Allow God to reclaim your brokenness and bring good out of it. God brought Solomon out of the brokenness of David and Bathsheba’s relationship.

3) Once you have honestly dealt with your sin, don’t sit on the sidelines of life and mope. Step back into the last thing you know that God called you do to, and do it wholeheartedly as unto Him, depending upon His strength and receiving His blessings as you do what God made you to do.

2 Samuel 12:16-31Side-by side comparison of versionsA

LXX

Brenton

DRB

KJV

NAW

MT

15 καὶ ἀπῆλθεν Ναθαν εἰς τὸν οἶκον αὐτοῦ. Καὶ ἔθραυσεν κύριος τὸ παιδίον, ὃ ἔτεκεν ἡ γυνὴ Ουριου τῷ Δαυιδ, καὶ ἠρρώστησεν.

15 And Nathan departed to his house. And the Lord smote the child, which the wife of Urias [the ChettiteB] bore to David, and it was ill.

15 And Nathan returned to his house. The Lord also struck the child which the wife of Urias had borne to David, and his life was despaired of.

15 And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.

15 Then Nathan went to his home. And Yahweh struck the newborn whom the wife of Uriah bore to David, and it became incurably-ill.

15 וַיֵּלֶךְ נָתָן אֶל-בֵּיתוֹ וַיִּגֹּף יְהוָהC אֶת-הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת-אוּרִיָּה לְדָוִד וַיֵּאָנַשׁD:

16 καὶ ἐζήτησεν Δαυιδ τὸν θεὸν περὶ τοῦ παιδαρίου, καὶ ἐνήστευσεν Δαυιδ νηστείαν καὶ εἰσῆλθεν καὶ ηὐλίσθη ἐν σάκκῳE ἐπὶ τῆς γῆς.

16 And David enquired of God concerning the child, and David fasted X, and went in and lay [all] night upon the ground.

16 And David besought the Lord for the child: and David kept a fast, and going in by himself lay upon the ground.

16 David therefore besought God for the child; and David fasted X, and went in, and lay [all] night upon the earth.

16 So David searched {from} God on behalf of the boy, and David fasted a fast and went and laid down {in sack-cloth} on the ground.

16 וַיְבַקֵּשׁ דָּוִד Fאֶת-הָאֱלֹהִים בְּעַדG הַנָּעַר וַיָּצָם דָּוִד צוֹםH וּבָא וְלָןI וְשָׁכַב אָרְצָה:

17 καὶ ἀνέστησαν ἐπ᾿ αὐτὸν οἱ πρεσβύτεροι τοῦ οἴκου αὐτοῦ τοῦ ἐγεῖραι αὐτὸν ἀπὸ τῆς γῆς, καὶ οὐκ ἠθέλησεν καὶ οὐ συνέφαγεν αὐτοῖς ἄρτον.

17 And the elders of his house arose [and went] to him to raise him up from the ground, but he would not [rise], nor did he eat bread with them.

17 And the ancients of his house came X X, to make him rise from the ground: but he would not, neither did he eat meat with them.

17 And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.

17 Meanwhile, the elders of his house got up over him to make him get up off the ground, but he wasn’t willing, so he did not partake of food with them.

17 וַיָּקֻמוּ זִקְנֵי בֵיתוֹ Jעָלָיו לַהֲקִימוֹ מִן-הָאָרֶץ וְלֹא אָבָה וְלֹא-בָרָאK אִתָּם לָחֶם:

18 καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ καὶ ἀπέθανε τὸ παιδάριον· καὶ ἐφοβήθησαν οἱ δοῦλοι Δαυιδ ἀναγγεῖλαι αὐτῷ ὅτι τέθνηκεν τὸ παιδάριον, ὅτι εἶπαν Ἰδοὺ ἐν τῷ [ἔτι] τὸ παιδάριον ζῆν ἐλαλήσαμεν πρὸς αὐτόν, καὶ οὐκ εἰσήκουσεν τῆς φωνῆς ἡμῶν· καὶ πῶς εἴπωμεν πρὸς αὐτὸν ὅτι τέθνηκεν τὸ παιδάριον; καὶ ποιήσει κακά.

18 And it came to pass on the seventh day that the child died: and the servants of David were afraid to tell him that the child was dead; for they said, Behold, while the child was [yet] alive we spoke to him, and he hearkened not to our voice; and how should we tell him that the child is dead?--so would he do [himself] harm.

18 And it came to pass on the seventh day that the child died: and the servants of David feared to tell him, that the child was dead. For they said: Behold when the child was [yet] alive, we spoke to him, and he would not hearken to our voice: how much more will he afflict himself [if] we tell him [that] the child is dead?

18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was [yet] alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him [that] the child is dead?

18 Then it happened on the seventh day that the newborn died. Then David’s servants were afraid to communicate to him that the newborn had died, “For,” they said, “Look, while the newborn was alive, we spoke to him and he gave no heed to our voice; so how are we going to say to him, ‘Your newborn has died’? Then he might do something bad!”

18 וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד וַיִּרְאוּ עַבְדֵי דָוִד לְהַגִּיד לוֹ כִּי-מֵת הַיֶּלֶד כִּי אָמְרוּ הִנֵּה בִהְיוֹת הַיֶּלֶד חַי דִּבַּרְנוּ אֵלָיו וְלֹא-שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נֹאמַר אֵלָיו מֵת הַיֶּלֶד וְעָשָׂה רָעָה:

19 καὶ συνῆκεν Δαυιδ ὅτι οἱ παῖδες αὐτοῦ ψιθυρίζουσιν, καὶ ἐνόησεν Δαυιδ ὅτι τέθνηκεν τὸ παιδάριον· καὶ εἶπεν Δαυιδ πρὸς τοὺς παῖδας αὐτοῦ Εἰ τέθνηκεν τὸ παιδάριον; καὶ εἶπαν Τέθνηκεν.

19 And David understood that his servants were whispering, and David perceived that the child was dead: and David said to his servants, Is the child dead? and they said, He is dead.

19 But when David saw his servants whispering, he understood that the child was dead: and he said to his servants: Is the child dead? X They answered [him] He is dead.

19 But when David saw that his servants whispered, David perceived that the child was dead: therefore X David said unto his servants, Is the child dead? And they said, He is dead.

19 But David saw that his servants were whispering to themselves, and David discerned that his newborn had died, so David said to his servants, “Has my newborn died?” And they said, “He has died.”

19 וַיַּרְא דָּוִד כִּי עֲבָדָיו מִתְלַחֲשִׁיםL וַיָּבֶן דָּוִד כִּי מֵת הַיָּלֶד וַיֹּאמֶר דָּוִד אֶל-עֲבָדָיו הֲמֵת הַיֶּלֶד וַיֹּאמְרוּ מֵת:

20 καὶ ἀνέστη Δαυιδ ἐκ τῆς γῆς καὶ ἐλούσατο καὶ ἠλείψατο καὶ ἤλλαξεν τὰ ἱμάτια αὐτοῦ καὶ εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ προσεκύνη­σεν [αὐτῷ]· καὶ εἰσῆλθεν εἰς τὸν οἶκον αὐτοῦ καὶ ᾔτησεν [ἄρτον φαγεῖν], καὶ παρέθηκαν αὐτῷ ἄρτον, καὶ ἔφαγεν.

20 Then David rose up from the earth, and washed, and anointed himself, and changed his raiment, and went into the house of God, and worshipped [him]; and went into his own house, and called [for bread to eat], and they set bread before him and he ate.

20 Then David arose from the ground, and washed and anointed [himself]: and when he had changed his apparel, he went into the house of the Lord: and worshipped, and then he came into his own house, and he called X X for X bread, and ate.

20 Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.

20 Then David got up off the ground and washed and put on cologne and changed his clothes. Then he entered the house of Yahweh and worshipped. Presently he went to his house, and when he asked, they set out food for him, and he ate.

20 וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שִׂמְלֹתוֹM וַיָּבֹא בֵית-יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל-בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל:

21 καὶ εἶπαν οἱ παῖδες αὐτοῦ πρὸς αὐτόν Τί τὸ ῥῆμα τοῦτο, ὃ ἐποίησας; ἕνεκα τοῦ παιδα­ρίου [ἔτι] ζῶντος ἐνήστευες καὶ ἔκλαιες [καὶ ἠγρύ­πνεις], καὶ ἡνίκα ἀπέθανεν τὸ παιδ­άριον, ἀνέστης καὶ ἔφαγες ἄρτον [καὶ πέπωκας].

21 And his servants said to him, What is this thing that thou hast done concerning the childN? while it was [yet] living thou didst fast, and weep, [and watch]: and when the child was dead thou didst rise up, and didst eat bread, [and drink].

21 And his servants said to him: What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive, but when the child was dead, thou didst rise up, and eat bread.

21 Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.

21 Then his servants said to him, “What is this thing which you have done, in that when your newborn was alive you fasted and wept, but as soon as your newborn died, you got up and ate food?”

21 וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה-הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּרO הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם:

22 καὶ εἶπεν Δαυιδ Ἐν τῷ τὸ παιδάριον ἔτι ζῆν ἐνήστευσα καὶ ἔκλαυσα, ὅτι εἶπα Τίς οἶδεν [εἰ] ἐλεήσει με κύριος καὶ ζήσεται τὸ παιδάριον;

22 And David said, While the child yet lived, I fasted and wept; for I said, Who knows [if] the Lord will pity me, and the child live?

22 And he said: While the child was yet alive, I fasted and wept for him: for I said: Who know­eth [whether] the Lord may [not] give [him] to me, and the child may live?

22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GODP will be gracious to me, that the child may live?

22 And David said, “While my newborn was still alive, I fasted and wept because I said, ‘Who knows if Yahweh might have mercy and my newborn might live?’

22 וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ Qיְחָנַּנִי יְהוָה וְחַי הַיָּלֶד:

23 καὶ νῦν τέθνη­κεν· ἵνα τί τοῦτο ἐγὼ νηστεύω; μὴ δυνήσομαι ἐπι­στρέψαι αὐτὸ ἔτι; ἐγὼ πορεύσομαι πρὸς αὐτόν, καὶ αὐτὸς οὐκ ἀνα­στρέψει πρός με.

23 But now it is dead, why should I fast thus? shall I be able to bring him back again? I shall go to him, but he X shall not return to me.

23 But now that he is dead, why X should I fast? Shall I be able to bring him back any more? I shall go to him [rath­er]: but he X shall not return to me.

23 But now he is dead, wherefore X should I fast? can I bring him back again? I shall go to him, but he X shall not return to me.

23 But now, he had died. Why should I fast thus? Am I able to bring him back again? It is I who will go to him, but, as for him, he will not return to me.”

23 וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא-יָשׁוּב אֵלָי:

24 καὶ παρεκάλεσεν Δαυιδ Βηρσαβεε τὴν γυναῖκα αὐτοῦ καὶ εἰσῆλθεν πρὸς αὐτὴν καὶ ἐκοιμήθη μετ᾿ αὐτῆς, καὶ [συνέλαβεν καὶ] ἔτεκεν υἱόν, καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Σαλωμων, καὶ κύριος ἠγάπησεν αὐτόν.

24 And David comforted Bersabee his wife, and he went in to her, and lay with her; and she [conceived and] bore a son, and he called his named Solo­mon, and the Lord loved him.

24 And David comforted Bethsabee his wife, and went in unto her, and slept with her: and she bore a son, and he called his name Solomon, and the Lord loved him.

24 And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.

24 Presently, David comforted Bath­sheba his wife, and he went to her and laid down with her. Then she gave birth to a son and called his name Solomon. And Yahweh loved him,

24 וַיְנַחֵם דָּוִד אֵת בַּת-שֶׁבַע אִשְׁתּוֹ וַיָּבֹא אֵלֶיהָ וַיִּשְׁכַּב עִמָּהּ וַתֵּלֶד בֵּן וַיִּקְרָאR אֶת- שְׁמוֹ שְׁלֹמֹה וַיהוָה אֲהֵבוֹ:

25 καὶ ἀπέστειλεν ἐν χειρὶ Ναθαν τοῦ προφήτου, καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ιδεδι ἕνεκεν κυρίου.

25 And he sent by the hand of Nathan the prophet, and called his name Jeddedi, for the Lord's sake.

25 And he sent by the hand of Nathan the prophet, and called his name, Amiable to the Lord, because the Lord [loved him].

25 And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the LORD.

25 so he sent a commission by the agency of Nathan the pro­phet and called his name Jedidiah [Beloved] for the sake of Yahweh.

25 וַיִּשְׁלַח בְּיַד נָתָן הַנָּבִיא וַיִּקְרָא אֶת-שְׁמוֹ יְדִידְיָהּ בַּעֲבוּרS יְהוָה: פ

26 Καὶ ἐπολέμησεν Ιωαβ ἐν Ραββαθ υἱῶν Αμμων καὶ κατέλαβεν τὴν πόλιν τῆς βασιλείας.

26 And Joab fought against Rabbath of the children of Ammon, and took the royal city.

26 And Joab fought against Rabbath of the children of Ammon, and laid close siege to the royal city.

26 And Joab fought against Rabbah of the children of Ammon, and took the royal city.

26 Meanwhile, Joab fought the descendents of Ammon at Rabbah, and he took over their king’s compound.

26 וַיִּלָּחֶם יוֹאָב בְּרַבַּת בְּנֵי עַמּוֹן וַיִּלְכֹּד אֶת-עִיר הַמְּלוּכָה:

27 καὶ ἀπέστειλεν Ιωαβ ἀγγέλους πρὸς Δαυιδ καὶ εἶπεν Ἐπολέμησα ἐν Ραββαθ καὶ κατελαβόμην τὴν πόλιν τῶν ὑδάτων·

27 And Joab sent messengers to David, and said, I have fought against Rabbath, and taken the city of waters.

27 And Joab sent messengers to David, saying: I have fought against Rabbath, and the city of waters is about to be taken.

27 And Joab sent messengers to David, and said, I have fought against Rabbah, and have taken the city of waters.

27 Then Joab sent messengers to David and said, “I have fought against Rabbah, and I have taken over the water compound.

27 וַיִּשְׁלַח יוֹאָב מַלְאָכִים אֶל-דָּוִד וַיֹּאמֶר נִלְחַמְתִּי בְרַבָּה גַּם-לָכַדְתִּי אֶת-עִיר הַמָּיִםT:

28 καὶ νῦν συν­άγαγε τὸ κατά­λοιπον τοῦ λαοῦ καὶ παρέμβαλε ἐπὶ τὴν πόλιν καὶ [προ]καταλαβοῦ αὐτήν, ἵνα μὴ [προ]κατα­λάβωμαι ἐγὼ τὴν πόλιν καὶ κληθῇ τὸ ὄνομά μου ἐπ᾿ αὐτήν.

28 And now gather the rest of the people, and encamp against the city, an take it [beforehand]; lest I X take the city [first,] and my name be called upon it.

28 Now therefore gather thou the rest of the people together, and besiege X the city and take it: lest X [when] the city shall [be] wasted by me, [the victory] be ascribed to X my name.

28 Now therefore gather the rest of the people together, and encamp against the city, and take it: lest X I take the city, and it be called after my name X.

28 So mobilize the rest of the people now and take up a position against the city and take it! Otherwise I’ll take over the city myself and it will have my name attached to it!”

28 וְעַתָּה אֱסֹף אֶת-יֶתֶר הָעָם וַחֲנֵה עַל-הָעִיר וְלָכְדָהּ פֶּן-אֶלְכֹּד אֲנִי אֶת-הָעִיר וְנִקְרָא שְׁמִי עָלֶיהָ:

29 καὶ συνήγαγεν Δαυιδ πάντα τὸν λαὸν καὶ ἐπορεύ­θη εἰς Ραββαθ καὶ ἐπολέμησεν ἐν αὐτῇ καὶ κατε­λάβετο αὐτήν.

29 And David gathered all the people, and went to Rabbath, and fought against it, and took it.

29 Then David gathered all the people together, and went out against Rabbath: and [after] fighting X X, he took it.

29 And David gathered all the people together, and went to Rabbah, and fought against it, and took it.

29 So David mobilized all the people and went to Rabbah and fought against it and took it.

29 וַיֶּאֱסֹף דָּוִד אֶת-כָּל-הָעָם וַיֵּלֶךְ רַבָּתָה וַיִּלָּחֶם בָּהּ וַיִּלְכְּדָהּ:


LXX

Brenton
Vaticanus

Douay
(Vulgate)

KJV

NAW

MT 2Sam12

MT 1Chr 20

NAW 2Ch20

30 καὶ ἔλαβεν τὸν στέφανον [Μελχολ] τοῦ βασιλέως αὐτῶν ἀπὸ τῆς κεφαλῆς αὐτοῦ, καὶ ὁ σταθμὸς αὐτοῦ τάλαντον χρυσίου καὶ λίθου τιμίου, καὶ ἦν ἐπὶ τῆς κεφαλῆς Δαυιδ· καὶ σκῦλα τῆς πόλεως ἐξήνεγκεν πολλὰ σφόδρα.

30 And he took the crown of [MolchomU] their king from off his head, and the weight of it was a talent of gold, with precious stone[sV], and it was upon the head of David; and he carried forth very much spoil of the city.

30 And he took the crown of their king from his head, X the weight of which was a talent of gold, [set with most] precious stone[s], and it was [put] upon David's head, and the spoils of the city [which] were very great he carried away.

30 And he took their king's crown from off his head, X the weight where­of was a talent of gold with the precious stone[s]: and it was set on David's head. And he brought forth the spoil of the city in great abundance.

30 Then he took their king’s crown from off his head and it weighed 75 pounds in gold, and {in it} was a precious stone. Thus it came to be upon the head of David. He also brought out a vast abundance of plunder from the city.

30 וַיִּקַּח אֶת-עֲטֶרֶת- מַלְכָּם
מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְWאֶבֶן
יְקָרָה וַתְּהִי עַל-רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד
:

1Ch20:2 וַיִּקַּח דָּוִיד אֶת־ עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וַיִּמְצָאָהּ מִשְׁקַל כִּכַּר־זָהָב וּבָהּ אֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִיד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃

1Ch20:2 Then David took the crown of their king from off his head, and he found it to weigh 75 pounds in gold, with a precious stone in it. Thus it came to be upon the head of David. He also brought out a vast abundance of plunder from the city.

31 καὶ τὸν λαὸν τὸν ὄντα ἐν αὐτῇ ἐξήγαγεν καὶ ἔθηκεν ἐν τῷ πρίονι καὶ ἐν τοῖς τριβόλοις τοῖς σιδηροῖς X X X X XX καὶ διήγαγεν αὐτοὺς διὰ τοῦ πλινθείου· καὶ οὕτως ἐποίησεν πάσαις ταῖς πόλεσιν υἱῶν Αμμων. καὶ ἐπέστρεψεν Δαυιδ καὶ πᾶς ὁ λαὸς εἰς Ιερουσαλημ.

31 And he brought forth the people that were in it, and put them under the saw, and under iron harrows, and axes of iron, and made them pass through the brick-kiln: and thus he did to all the cities of the children of Ammon. And David and all the people returned to Jerusalem.

31 And bringing forth the people thereof X he sawed them, and drove over [them] chariots [armed] with iron: and divided [them] with knives, and made them pass through brickkilns: X so did he to all the cities of the children of Ammon: and David returned, with all the army to Jerusalem.

31 And he brought forth the people that were therein, and put them under saw[s], and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

31 And as for the people that were in it, He brought them out and put them with the saw and with the iron churns and with the iron axes, and he made them lean over with the brick-molds, and thus he did to all of the towns of the descendents of Ammon. Then David returned, with all the people, to Jerusalem.

31 וְאֶת- הָעָם אֲשֶׁר- בָּהּ הוֹצִיא וַיָּשֶׂםY בַּמְּגֵרָה וּבַחֲרִצֵיZ הַבַּרְזֶל וּבְמַגְזְרֹת הַבַּרְזֶלAA וְהֶעֱבִיר אוֹתָם בַּמַּלְכֶּןAB
וְכֵן יַעֲשֶׂה לְכֹל עָרֵי בְנֵי-
עַמּוֹן וַיָּשָׁב דָּוִד וְכָל-הָעָם יְרוּשָׁלִָם: פ

1Ch20:3 וְאֶת־ הָעָם אֲשֶׁר־ בָּהּ הוֹצִיא וַיָּשַׂרAC בַּמְּגֵרָה וּבַחֲרִיצֵי הַבַּרְזֶל וּבַמְּגֵרוֹת
X
X X X
X
וְכֵן יַעֲשֶׂה דָוִיד לְכֹל עָרֵי בְנֵי־עַמּוֹן וַיָּשָׁב דָּוִיד וְכָל־הָעָם יְרוּשָׁלִָם׃ פ

1Ch20:3 And, as for the people who were in it, he brought them out and lorded it over them with the saw and with the iron churns, and with the axes. And thus David did to all the towns of the descendents of Ammon. Then David returned, with all the people, to Jerusalem.


1See‎ וַיִּשְׁאַל in 1 Samuel 22:10 23:2,4; 28:6,7; 30:8; 2 Samuel 2:1; 5:19,23, etc.

2John Gill weighed in favor of this.

3Tsumura, in the New International Commentary on the Old Testament, weighed in favor of this.

4Jews read the verb with a feminine subject, and the ancient Greek Septuagint doesn’t contradict that tradition.

5Polybius History l. 5. p. 414

6“The Israelites cut off Adonibezeks thumbes of his hands and feete, Judg. 1. Gideon did tear the men of Succoth with briers and thornes, Judg. 8.16.” Willett went on to interpreted the “brick-kiln” as the sacrificial altar of the idol Milcom, being a place David chose to execute idolaters, although Keil & Delitzsch argued strongly against the idea of David enacting human sacrifices to Milcom.

7John Gill articulated both sides and did not come down on one side or the other.

8cf. Keil & Delitzsch: “הָעָם (without כֹּל) refers no doubt simply to the fighting men that were taken prisoners”

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 2 Samuel 12 is 4Q51, which contains fragments of vs. 1-9, 13-20 & 29-31, and which has been dated between 50-25 B.C. Where the DSS is legible and in agreement with the MT, the MT is colored purple. Where the DSS supports the LXX (or Vulgate) with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

B“the Hittite” is inserted in the Vaticanus, but it is not in the majority of Septuagint manuscripts.

CThe Dead Sea Scrolls (<yhwlah) and the Lucian rescription (o qeoV) of the LXX read “God” instead of “Yahweh,” but this doesn’t change the story.

DThis phrase “and he became ill” does not appear in the DSS or in some LXX manuscripts. It doesn’t change the story, however. This verb is also a hapex legomenon, although it occurs 8 other times as an adjective (Job 34:6; Isa. 17:11; Jer. 15:18; 17:9, 16; 30:12, 15; Mic. 1:9) where it is generally translated “incurable.”

EThe MT verb שכב (“he laid down”) is omitted in the Vaticanus . Instead of the MT “spent the night,” the LXX and DSS read “in sackcloth,” which, like fasting, was a form of mourning.

FDSS, Targums, and Syriac all read “from” instead of this direct object indicator. It doesn’t change the meaning substantially though. Targums explain “searched for comfort/mercy from Yahweh.”

Gcf. 1 Samuel 7:9 “So Samuel took one suckling lamb and offered it up whole as a burnt offering to Yahweh, and Samuel cried out to Yahweh in behalf of Israel, and Yahweh answered him!” (NAW)

HThe noun “a fast” is missing in the DSS, but it is in the Targums, Syriac, Septuagint, and Vulgate.

IDSS and LXX read instead “in sack-cloth,” and Vulgate “by himself,” Syriac and Targums support the MT “spent nights.” All are compatible with each other, albeit emphasizing different aspects of mourning.

JDSS starts this word with א instead of ע, which yields a synonymous preposition with a shade of meaning more like “to” than “over.” Syriac and Vulgate omit.

KDSS (and multiple other Hebrew manuscripts, according to Kittel) spelled this verb with a ה at the end instead of a א, making it more clear that the root is ברה (“partake of food”) rather than ברא (“create”). Targum avoided the confusion a different way by using the more-common synonym for “eat” אכל. cf. 2 Sam. 3:33 And the king sang a lament {over} Abner and said, "Should Abner have died like a fool dies? ... 35 Presently, all the people came to get David to eat some food while it was still day, but David took an oath saying, "May God do thus to me and do more also if, before the going-down of the sun, I taste food or any thing-else.”

LThe only other instances of this verb are Psalms 41:8 and 58:6.

MWash, anoint, and change clothes was a typical sequence for preparing for an outing, cf. Ruth 3:3, but it was not done during mourning: 2 Samuel 14:2 “And Joab sent to Tekoa and brought from there a wise woman, and said to her, "Please pretend to be a mourner, and put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead.”
Qere notation suggests adding a character to make this noun plural (שִׂמְלֹתָיו) and this is supported by plural reading in the LXX and Syriac, but the Targums and Vulgate read singular with the MT. It doesn’t make a difference to the story whether we translate it “garments” or “rainment.”

NThe Masoretic cantillation is in favor of the reading of the standard English translations rather than that of Brenton.
https://hb.openscriptures.org/structure/OshbVerse/index.html?b=1Sam&c=25&v=1

OLXX inserts ετι, Targums insert ‎דְרָביָא, and Syriac inserts כד, all of which are merely extensions of the extended Hebrew temporal preposition, and therefore do not add a meaning foreign to the Hebrew text.

PKittel noted a few Hebrew manuscripts in addition to the Syriac which read “Elohim” instead of “Yahweh,” but it’s the same divine person either way.

QQere scribal note suggests that the first letter should be vav (“if he may be gracious to me”) rather than yod (“He may be gracious to me”), which, as you can see from the English translations, makes no substantial difference in meaning. Insertions in the LXX (ει = whether), Vulgate (si forte = if not), Targums (דִלמָא = perhaps), and Syriac (אן = wouldn’t?) seem to support the Qere.

RQere notes suggest that the subject should be feminine (וַתִּקְרָא And she called”), which is supported by the Targums and Syriac (וקרת) and some other Hebrew manuscripts. The LXX does not distinguish between masculine and feminine in the third person, so the Greek could be interpreted either way. Hannah named Samuel in 1 Sam. 1:20.

SLucian rescription of the LXX follows Theodotion by swapping “because of” with εν λογω (by the word of”), which makes better sense and would only be a slight spelling change from the MT בעבור to בדבר. A couple of the pre-Vulgate latin manuscripts also read that way (in verbo). The Syriac is different (‎ מטל דמריא ידדה).

TTargums and Syriac and a couple of Hebrew manuscripts instead read ‎ מַלכֻותָאroyal,” but the older LXX and Vulgate support the MT.

UThe Septuagint transliterated the Hebrew word here, giving its Hebrew pronunciation, followed by its Greek translation. It does this every once in a while when there is some uncertainty about the translation of a word. The AJV and Soncino commentary actually went with the transliteration as the name of the king.

VThe Greek word for “stone” is singular in the LXX and in the Vaticanus; Brenton was in error to make it plural in English.

WVulgate and Syriac pluralize “stones” (followed by KJV and NIV), but it is singular in the MT and LXX and 1 Chron. Furthermore, there is an insertion in the Targums & Syriac and in 1 Chron 20: בה (“in it”), supported by the extra space in this obliterated part of the verse in the DSS. This is also perhaps supported by the Vulgate “habens.” The LXX, on the other hand, supports the shorter reading of the MT.

XThe Syriac is also missing this third thing in the list, but it’s in the Vaticanus. The point still comes across without it.

YTargums read “condemned” instead of the Hebrew and Greek “put,” (Syriac reads‎ ארמי). NIV and ESV added the words “to labor.”

ZDSS reads singular absolute rather than plural construct.

AAThe DSS is obliterated at this point, but there is not enough space between legible words to include all the text in the MT (The MT of the parallel passage in 1 Chron 20 is also much shorter). If this word were to be deleted, there would be enough room in the DSS for the rest of the words in the MT. This would support one of the missing words in the LXX, but that is not very satisfactory.

ABThe Masoretic scribal note in the Qere suggests changing the penultimate coph to a beth, as in בַּמַּלְבֵּן, bringing it in line with the two other references to bricks and brickmaking in Nah 3:14 and Jer. 43:9, but this would just be a spelling convention, making no difference in meaning. Goldman noted: “A careful and exhaustive study of the Hebrew word malben in post-Biblical Hebrew and in Arabic and Syriac has shown that brickkiln is a mistranslation. The correct rendering is ‘brick-mould,’ i.e. the wooden frame in which the clay is pressed into shape.”

ACThis verb may be related to verbs which occur three times in the book of Hosea, translated “appointed princes” (השׂירו 8:4 – perhaps from שרר), “departed” (בשׂורי 9:12 – perhaps from שור), and “strove/struggled/wrestled” (וישׂר 12:5 – perhaps from שרה). Nevertheless, English translations render it with yet another different meaning here: “cut” (Geneva, KJV, NASB, Vulgate, cf. “sawed asunder” LXX) or “consigned/put to forced labor” (NKJV, NIV, ESV). Judges 9:22 has an occurrence of a verb which may be the same,וישׂר אבימלך על־ישׂראל שׁלשׁ שׁניםWhen Abimelek had lorded it over Israel for six years.”

12