2 Samuel 14 – Corruption of Justice

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 10 Jly 2022

Introduction

Joab Moves The Wrong Candidate For King Into Position

Joab Moves The Wrong Counselor In Front of the King

CONCLUSION

2 Samuel 14Side-by side comparison of versionsA

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1 καὶ ἔγνω Ιωαβ υἱὸς Σαρουιας ὅτι ἡ καρδία τοῦ βασιλέως ἐπὶ Αβεσσαλωμ.

1 And Joab the son of Saruia knew that the heart of the king was toward Abessalom.

1 And Joab the son of Sarvia, understanding that the king's heart was [turned] to Absalom,

1 Now Joab the son of Zeruiah perceived that the king's heart was to­ward Absalom.

1 Now, Joab son of Zeruiah perceived that the mind of the king was on Absalom,

(א) וַיֵּדַע יוֹאָב בֶּן צְרֻיָה כִּי לֵב הַמֶּלֶךְB עַל אַבְשָׁלוֹם.

2 καὶ ἀπέστειλεν Ιωαβ εἰς Θεκωε καὶ ἔλαβεν ἐκεῖθεν γυναῖκα σοφὴν καὶ εἶπεν πρὸς αὐτήν Πένθησον δὴ καὶ ἔνδυσαι X ἱμάτια πενθικὰ καὶ μὴ ἀλείψῃ ἔλαιον καὶ ἔσῃ ὡς γυνὴ X πενθοῦσα ἐπὶ τεθνηκότι τοῦτο ἡμέρας πολλὰς

2 And Joab sent to Thecoe, and took thence a cunning woman, and said to her, Mourn, I pray thee, and X put on mourning apparel, and anoint thee not with oil, and thou shalt be as a woman mourning for one that is dead thus for many days.

2 Sent to The­cua, and fetched from thence a wise woman: and said to her: X Feign thyself to be a mourner, and X put on mourning app­arel, and be not anointed with oil, that thou mayest be as a woman that had a long time been mourning for one dead.

2 And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:

2 so Joab sent a commission to Teqoah and got a woman from around there who was cunning, and he said to her, “Please make yourself to be a mourner, and dress now in mourning clothes - and don’t anoint yourself with oil, so this time you will be like a woman who has been mourning many days over a man who has died.

(ב) וַיִּשְׁלַח יוֹאָב תְּקוֹעָה וַיִּקַּח מִשָּׁם אִשָּׁה חֲכָמָה וַיֹּאמֶרC אֵלֶיהָ הִתְאַבְּלִי נָא וְלִבְשִׁי נָא בִגְדֵי אֵבֶל וְאַל תָּסוּכִי שֶׁמֶן וְהָיִית כְּאִשָּׁה זֶהD יָמִים רַבִּים מִתְאַבֶּלֶת עַל מֵת.

3 καὶ ἐλεύσῃ πρὸς τὸν βασιλέα καὶ λαλήσεις πρὸς αὐτὸν κατὰ τὸ ῥῆμα τοῦτο· καὶ ἔθηκεν Ιωαβ τοὺς λόγους ἐν τῷ στόματι αὐτῆς.

3 And thou shalt go to the king, and speak to him according to this word. And Joab put the words in her mouth.

3 And thou shalt go in to the king, and shalt speak to him in this manner. And Joab put the words in her mouth.

3 And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.

3 Then go to the king and speak to him according to this message.” So Joab put the words into her mouth.

(ג) וּבָאת אֶל הַמֶּלֶךְ וְדִבַּרְתְּ אֵלָיו כַּדָּבָר הַזֶּה וַיָּשֶׂם יוֹאָב אֶת הַדְּבָרִים בְּפִיהָ.

4 καεἰσῆλθεν ἡ γυνὴ ἡ Θεκωῖτις πρὸς τὸν βασιλέα καὶ ἔπεσεν ἐπὶ πρόσωπον αὐτῆς εἰς τὴν γῆν καὶ προσ­εκύνησεν αὐτῷ καὶ εἶπεν Σῶσον, βασιλεῦ, σῶσον.

4 So the woman of Thecoe went in to the king and fell upon her face to the earth, and did him obeis­ance, and said, Help, O king, help.

4 And when the woman of The­cua was come in to the king, she fell before him upon the ground, and worshipped, and said: Save [me], O king.

4 And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeis­ance, and said, Help, O king.

4 And the woman of Teqoah {went} to the king and got down on the ground and bowed her face and said, “Please save, O king.”

(ד) וַתֹּאמֶרE הָאִשָּׁה הַתְּקֹעִית אֶל הַמֶּלֶךְ וַתִּפֹּל עַל אַפֶּיהָ אַרְצָה וַתִּשְׁתָּחוּ וַתֹּאמֶר הוֹשִׁעָהF הַמֶּלֶךְ.

5 καὶ εἶπεν πρὸς αὐτὴν ὁ βασιλεύς Τί ἐστίν σοι; ἡ δὲ εἶπεν Καὶ μάλα γυνὴ χήρα ἐγώ εἰμι, καὶ ἀπέθανεν ὁ ἀνήρ μου.

5 And the king said to her, What is [the matter] with thee? And she said, I am indeed a widow woman, and my husband is dead.

5 And the king said to her: What is [the matter] with thee? She ans­wered: Alas, I am a widow woman: for my husband is dead.

5 And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.

5 And the king said to her, “What have you got?” And she said Lamentably, I am a wife who has been widowed, for my husband has died.

(ה) וַיֹּאמֶר לָהּ הַמֶּלֶךְ מַה לָּךְ וַתֹּאמֶר אֲבָלG אִשָּׁה אַלְמָנָה אָנִי וַיָּמָת אִישִׁי.

6 κα[γε] τῇ δούλῃ σου δύο υἱοί, καὶ ἐμαχέσαντο ἀμφότεροι ἐν τῷ ἀγρῷ, καὶ οὐκ ἦν ὁ ἐξαιρούμενος ἀνὰ μέσον αὐτῶν, καὶ ἔπαισεν ὁ εἷς τὸνH [ἀδελφὸν] αὐτοῦ καὶ ἐθανάτωσεν αὐτόν.

6 And [moreover] thy handmaid had two sons, and they fought together in the field, and there was no one to part them; and the one smote the other [his brother], and slew him.

6 And thy handmaid had two sons: and they quarrelled [with] each other in the field, and there was none to part them: and the one struck the other, and slew him.

6 And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him.

6 But your maidservant had two sons, and the two of them had an altercation in the field, and there was no one to head it off between them, and the one struck down the other, and killed him.

(ו) וּלְשִׁפְחָתְךָ שְׁנֵי בָנִים וַיִּנָּצוּ שְׁנֵיהֶם בַּשָּׂדֶה וְאֵין מַצִּילI בֵּינֵיהֶם וַיַּכּוֹJ הָאֶחָד אֶת הָאֶחָד וַיָּמֶת אֹתוֹ.

7 καὶ ἰδοὺ ἐπαν­έστη ὅλη ἡ πατριὰ πρὸς τὴν δούλην σου καὶ εἶπαν Δὸς τὸν παίσαντα τὸν ἀδελφὸν αὐτοῦ καὶ θανατώσομεν αὐτὸν ἀντὶ τῆς ψυχῆς τοῦ ἀδελ­φοῦ αὐτοῦ, οὗ ἀπέκτεινεν, καὶ ἐξαροῦμεν καί γε τὸν κληρονόμον ὑμῶν· καὶ σβέσ­ουσιν τὸν ἄνθρακά μου τὸν καταλειφ­θέντα ὥστε μὴ θέσθαι τῷ ἀνδρί μου κατάλειμμα καὶ ὄνομα ἐπὶ προσώπου τῆς γῆς.

7 And behold the whole family rose up against thine handmaid, and they said, Give up the one that smote his brother, and we will put him to death for the life of his brother, whom he slew, and we will take away even your heir: so they will quench my coal that is left, so as not to leave my husband remnant or name on the face of the earth.

7 And behold the whole kin­dred rising against thy handmaid, X saith: Deliver him that hath slain his brother, that we may kill him for the life of his brother, whom he slew, and that we may destroy the heir: and they [seek to] quench my spark which is left, and will leave my hus­band no name, nor remainder upon the X X earth.

7 And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his bro­ther, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my hus­band neither name nor re­mainder upon the X X earth.

7 Now, see, the whole family has risen up against your maidservant, and they have said, ‘Give up the one who struck down his brother, so we may put him to death concerning the soul of his brother which he murdered, and we will also destroy the heir,’ so my coal which is left they will extinguish by there never being a name to put after my husband nor anyone who remains upon the face of the earth.”

(ז) וְהִנֵּה קָמָה כָל הַמִּשְׁפָּחָה עַל שִׁפְחָתֶךָ וַיֹּאמְרוּ תְּנִי אֶת מַכֵּה אָחִיו וּנְמִתֵהוּ בְּנֶפֶשׁ אָחִיו אֲשֶׁר הָרָג וְנַשְׁמִידָה גַּם אֶת הַיּוֹרֵשׁ וְכִבּוּ אֶת גַּחַלְתִּי אֲשֶׁר נִשְׁאָרָה לְבִלְתִּי שׂוּםK לְאִישִׁי שֵׁם וּשְׁאֵרִיתL עַל פְּנֵי הָאֲדָמָה.

8 καὶ εἶπεν ὁ βασιλεύς [Ὑγιαί­νουσαM] βάδιζε εἰς τὸν οἶκόν σου, κἀγὼ ἐντελοῦμαι περὶ σοῦ.

8 And the king said to the wo­man, Go [in peace] to thy house, and I X will give com­mandment con­cerning thee.

8 And the king said to the woman: Go to thy house, and I X will give charge concer­ning thee.

8 And the king said unto the woman, Go to thine house, and I X will give charge concern­ing thee.

8 Then the king said to the woman, “Go to your home, and I myself will give orders concerning you.”

(ח) וַיֹּאמֶר הַמֶּלֶךְ אֶל הָאִשָּׁה לְכִי לְבֵיתֵךְ וַאֲנִי אֲצַוֶּה עָלָיִךְ.

9 καὶ εἶπεν ἡ γυνὴ ἡ Θεκωῖτις πρὸς τὸν βασιλέα Ἐπ᾿ ἐμέ, κύριέ μου βασιλεῦ, ἡ ἀνομία καὶ ἐπὶ τὸν οἶκον τοῦ πατρός μου, καὶ ὁ βασιλεὺς καὶ ὁ θρόνος αὐτοῦ ἀθῷος.

9 And the woman of Thecoe said to the king, On me, my lord, O king, and on my father's house be the iniquity, and the king and his throne be guiltless.

9 And the wo­man of Thecua said to the king: Upon me, my lord X X be the iniquity, and upon the house of my father: but may the king and his throne be guiltless.

9 And the wo­man of Tekoah said unto the king, My lord, O king, the ini­quity be on me, and on my father's house: and the king and his throne be guiltless.

9 But the woman of Teqoah said to the king, “The iniquity shall be upon me, my master the king, and upon the household of my father, so the king and his throne shall be innocent.”

(ט) וַתֹּאמֶר הָאִשָּׁה הַתְּקוֹעִית אֶל הַמֶּלֶךְ עָלַי אֲדֹנִי הַמֶּלֶךְ הֶעָו‍ֹן וְעַל בֵּית אָבִי וְהַמֶּלֶךְ וְכִסְאוֹ נָקִיN.

10 καὶ εἶπεν ὁ βασιλεύς [Τίς] ὁ λαλῶν πρὸς σέ; καὶ ἄξεις αὐτὸν πρὸς ἐμέ, καὶ οὐ προσθήσει ἔτι ἅψασθαι X αὐτοῦ.

10 And the king said, [Who was it] that spoke to thee? thou shalt even bring him to me, and one shall not X touch him any more.

10 And the king said: [If any] one shall say [ought] against thee, bring him to me, and he shall not X touch thee any more.

10 And the king said, Whoso­[ever] saith ought unto thee, bring him to me, and he shall not X touch thee any more.

10 Then the king said, “As for the one who has spoken to you, bring him to me, then he will not continue to contact you any more.”

(י) וַיֹּאמֶר הַמֶּלֶךְ הַמְדַבֵּר אֵלַיִךְ וַהֲבֵאתוֹ אֵלַי וְלֹא יֹסִיף עוֹד לָגַעַת בָּךְO.

11 καὶ εἶπεν Μνημονευσάτω δὴ ὁ βασιλεὺς τὸν κύριον θεὸν αὐτοῦ πληθυν­θῆναι ἀγχιστέα τοῦ αἵματος τοῦ διαφθεῖραι καὶ οὐ μὴ ἐξάρωσιν τὸν υἱόν μου· καὶ εἶπεν Ζῇ κύριος, εἰ πεσεῖται ἀπὸ τῆς τριχὸς τοῦ υἱοῦ σου ἐπὶ τὴν γῆν.

11 And she said, Let now the king remember con­cerning his Lord God [in that] the avenger of blood is multi­plied to destroy, and let them not take away my son. And he said, As the lord lives, not a hair of thy son shall fall to the ground.

11 And she said: Let the king X remem­ber the Lord his God, [that] the next of kin be not mul­tiplied to take revenge, and that they may not kill my son. And he said: As the Lord liveth, there shall not [one] hair of thy son fall to the earth.

11 Then said she, I pray thee, let the king remem­ber the LORD thy God, [that thou wouldest not suffer] the revenger[s] of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall not [one] hair of thy son fall to the earth.

11 She then said, “May the king please remember Yahweh {his} God, against the avenger of blood increasing the mess, so that they will not destroy my son.” So he said, “As Yahweh is alive, may I be cursed if a hair of your son falls to the ground.”

(יא) וַתֹּאמֶר יִזְכָּר נָא הַמֶּלֶךְP אֶת יְהוָה אֱלֹהֶיךָ מֵהַרְבִּיתQ גֹּאֵל הַדָּם לְשַׁחֵת וְלֹא יַשְׁמִידוּ אֶת בְּנִי וַיֹּאמֶר חַי יְהוָה אִם יִפֹּל מִשַּׂעֲרַת בְּנֵךְ אָרְצָה.

12 καὶ εἶπεν ἡ γυνή Λαλησάτω δὴ ἡ δούλη σου πρὸς τὸν κύριόν μου τὸν βασιλέα ῥῆμα· καὶ εἶπεν Λάλησον.

12 And the woman said, Let now thy servant speak a word to my lord the king. And he said, Say [on].

12 X The woman said: X Let thy hand maid speak one word to my lord the king. And he said: Speak.

12 Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say [on].

12 Then the woman said, “Please let your maidservant say something to my master the king.” And he said, “Speak.”

(יב) וַתֹּאמֶר הָאִשָּׁה תְּדַבֶּר נָא שִׁפְחָתְךָ אֶל אֲדֹנִי הַמֶּלֶךְ דָּבָר וַיֹּאמֶר דַּבֵּרִי.

13 καὶ εἶπεν ἡ γυνή X Ἵνα τί ἐλογίσω X τοιοῦτο ἐπὶ λαὸν θεοῦ; ἦ ἐκ στόματος τοῦ βασιλέως ὁ λόγος οὗτος ὡς πλημμέλεια τοῦ μὴ ἐπιστρέψαι τὸν βασιλέα τὸν ἐξωσμένον αὐτοῦ.

13 And the woman said, X Why hast thou devised X this [thing] against the people of God? or is this word out of the king's mouth as a transgression, so that the king should not bring back his banished?

13 And the woman said: X Why hast thou thought such a thing against the people of God, and [why] hath the king spoken this word, to sin, [and] not bring [home] again his own exile?

13 And the wo­man said, Where­fore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch [home] again his banished.

13 So the woman said, “OK, why have you schemed like this against people of God? Indeed, the king’s saying this thing is like the king being guilty of never bringing back his outcast.

(יג) וַתֹּאמֶר הָאִשָּׁה וְלָמָּה חָשַׁבְתָּה כָּזֹאת עַל עַם אֱלֹהִיםR וּמִדַּבֵּר הַמֶּלֶךְ הַדָּבָר הַזֶּה כְּאָשֵׁםS לְבִלְתִּי הָשִׁיב הַמֶּלֶךְ אֶת נִדְּחוֹ.

14 ὅτι θανάτῳ ἀποθανούμεθα, καὶ ὥσπερ τὸ ὕδωρ τὸ καταφερόμενον ἐπὶ τῆς γῆς, ὃ οὐ συναχθήσεται· καὶ λήμψεται ὁ θεὸς ψυχήν, καὶ X λογιζόμενος X τοῦ ἐξῶσαι ἀπ᾿ αὐτοῦ ἐξωσμένον.

14 For we shall surely die, and be as water poured upon the earth, which shall not be gathered up, and God shall X take the life, even as X he devises X to thrust forth from him [his] outcast.

14 X We all die, and like waters that X return no more, we fall down into the earth: neither will God have a soul to perish, but recalleth, meaning that he that is cast off should not altogether perish.

14 For we must needs die, and are as water spilt on the ground, which cannot be gath­ered up [again]; neither doth God respect any person:T yet doth he devise means, that [his] banished be not expelled from him.

14 For we will surely die, and are like water emptied out to the earth which will not be recovered. God, however, does not take up a soul but He schemes a scheme so that an outcast is never cast out from Him.

(יד) כִּי מוֹת נָמוּת וְכַמַּיִם הַנִּגָּרִים אַרְצָה אֲשֶׁר לֹא יֵאָסֵפוּU וְלֹא יִשָּׂא אֱלֹהִים נֶפֶשׁ וְחָשַׁב מַחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח.

15 καὶ νῦν ἦλθον λαλῆσαι πρὸς τὸν βασιλέα τὸν κύριόν μου τὸ ῥῆμα τοῦτο, ὅτι ὄψεταί με ὁ λαός, καὶ ἐρεῖ ἡ δούλη σου Λαλησάτω δὴ πρὸς τὸν βασιλέα, εἴ πως ποιήσει ὁ βασιλεὺς τὸ ῥῆμα τῆς δούλης αὐτοῦ·

15 And now whereas I came to speak this word to my lord the king, the reason is that the people will seeV me, and thy handmaid will say, Let one now speak to my lord the king, if peradventure the king will perform the request of his handmaid;

15 Now therefore X I am come, to speak this word to my lord the king before X X the people. And thy handmaid said: I will X speak to the king, it maybe the king will perform the request of his handmaid.

15 Now there­fore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy hand­maid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.

15 Well now what I came to speak of to my master the king was this matter, because my people made me afraid, and your maidservant said, ‘Let me speak now to the king; perhaps the king will do what his maid spoke about,

(טו) וְעַתָּה אֲשֶׁרW בָּאתִי לְדַבֵּר אֶל הַמֶּלֶךְ אֲדֹנִי אֶת הַדָּבָר הַזֶּה כִּי יֵרְאֻנִיX הָעָם וַתֹּאמֶר שִׁפְחָתְךָ אֲדַבְּרָה נָּא אֶל הַמֶּלֶךְ אוּלַי יַעֲשֶׂה הַמֶּלֶךְ אֶת דְּבַר אֲמָתוֹ.

16 ὅτι ἀκούσει ὁ βασιλεὺς ῥύσασθαι τὴν δούλην αὐτοῦ ἐκ χειρὸς τοῦ ἀνδρὸς τοῦ [ζητοῦντος] ἐξᾶραί με καὶ τὸν υἱόν μου ἀπὸ κληρονομίας θεοῦ.

16 for the king will hear. Let him rescue his handmaid out of the hand of the man that [seeks] to cast out me and my son X from the inheritance of God.

16 And the king hath hearkened [to me] to de­liver his hand­maid out of the hand of all that [wouldY] X des­troy me and my son together out of the inheri­tance of God.

16 For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.

16 for the king will give heed to deliver his maid from the grasp of the man who is {seeking} to destroy me and my son together from God’s inheritance.’

(טז) כִּי יִשְׁמַע הַמֶּלֶךְ לְהַצִּיל אֶת אֲמָתוֹ מִכַּף הָאִישׁZ לְהַשְׁמִיד אֹתִי וְאֶת בְּנִי יַחַד מִנַּחֲלַתAA אֱלֹהִיםAB.

17 καὶ εἶπεν γυνή Εἴη δὴ ὁ λόγος τοῦ κυρίου μου τοῦ βασιλέως εἰς θυσίαν, ὅτι καθὼς ἄγγελος θεοῦ οὕτως ὁ κύριός μου ὁ βασιλεὺς τοῦ ἀκούειν τὸ ἀγαθὸν καὶ τὸ πονηρόν, καὶ κύριος ὁ θεός σου ἔσται μετὰ σοῦ.

17 And the woman said, If now the word of my lord the king be gracious, wellAC: for as an angel of God, so is my lord the king, to hear X good and X evil: and the Lord thy God shall be with thee.

17 Then let thy handmaid say, that the word of the Lord the king be made as a sacrificeAD. For [even] as an angel of God, so is my lord the king, that he is [neither] moved with X blessing nor X cursing: wherefore the Lord thy God is [also] with thee.

17 Then thine handmaid said, The word of my lord the king shall now be comfort­able: for as an angel of God, so is my lord the king to discern X good and X bad: therefore the LORD thy God will be with thee.

17 Furthermore, your maidservant said, ‘Please let the word of my master the king be toward relief, for like an angel of God, so is my master the king to hear the good as well as the bad, therefore may Yahweh your God be with you.’”

(יז) וַתֹּאמֶר שִׁפְחָתְךָ יִהְיֶה נָּא דְּבַר אֲדֹנִי הַמֶּלֶךְ לִמְנוּחָהAE כִּי כְּמַלְאַךְ הָאֱלֹהִים כֵּן אֲדֹנִי הַמֶּלֶךְ לִשְׁמֹעַ הַטּוֹב וְהָרָעAF וַיהוָה אֱלֹהֶיךָ יְהִי עִמָּךְ.

18 καὶ ἀπεκρίθη ὁ βασιλεὺς καὶ εἶπεν πρὸς τὴν γυναῖκα Μὴ δὴ κρύψῃς ἀπ᾿ ἐμοῦ ῥῆμα, ὃ ἐγὼ ἐπερωτῶ σε. καὶ εἶπεν ἡ γυνή Λαλησάτω δὴ ὁ κύριός μου ὁ βασιλεύς.

18 And the king answered, and said to the woman, Hide not from me, I pray thee, the matter which I ask thee. And the woman said, Let my lord the king by all means speak.

18 And the king answer­ing, X said to the woman: Hide X not from me the thing that I ask thee. And the woman said [to him]: X Speak, my lord the king.

18 Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.

18 Then the king answered and said to the woman, “Please don’t conceal from me the thing which I am about to ask you.” And the woman said, “Please let my lord the king speak.”

(יח) וַיַּעַן AGהַמֶּלֶךְ וַיֹּאמֶר אֶל הָאִשָּׁה אַל נָא תְכַחֲדִי מִמֶּנִּי דָּבָר אֲשֶׁר אָנֹכִי שֹׁאֵל אֹתָךְ וַתֹּאמֶר הָאִשָּׁה יְדַבֶּר נָא אֲדֹנִי הַמֶּלֶךְ.

19 καὶ εἶπεν ὁ βασιλεύς Μὴ ἡ χεὶρ Ιωαβ ἐν παντὶ τούτῳ μετὰ σοῦ; καὶ εἶπεν ἡ γυνὴ X X [τῷ βασιλεῖAH] Ζῇ ἡ ψυχή σου, κύριέ μου βασιλεῦ, εἰ ἔστιν εἰς τὰ δεξιὰ ἢ εἰς τὰ ἀριστερὰ ἐκ πάντων, ὧν ἐλάλησεν ὁ κύριός μου ὁ βασιλεύς, ὅτι ὁ δοῦλός σου Ιωαβ αὐτὸς ἐνετείλατό μοι καὶ αὐτὸς ἔθετο ἐν τῷ στό­ματι τῆς δούλης σου πάντας τοὺς λόγους τούτους·

19 And the king said, Is not the hand of Joab in all this matter with thee? and the woman X X said [to the king], [As] thy soul lives, my lord, O king, there is no [turning] to the right hand or to the left from all that my lord the king has spoken; for thy servant Joab himself charged me, and he put all these words in the mouth of thine handmaid.

19 And the king said: Is not the hand of Joab with thee in all this? X The woman ans­wered, and said: [By the] health of thy soul, my lord, O king, it is neither on the left hand, nor on the right, in all [these things] which my lord the king hath spoken: for thy servant Joab, he commanded me, and he put all these words into the mouth of thy handmaid.

19 And the king said, Is not the hand of Joab with thee in all this? And the woman ans­wered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

19 So the king said, “Is the hand of Joab with you in all of this?” And the woman answered and said {to the king}, “May your soul live, my master the king, there is nothing to the right or to the left from all that my lord the king says! It is indeed your servant Joab: he is the one who commanded me, and he is the one who put all these words into the mouth of your maidservant.

(יט) וַיֹּאמֶר הַמֶּלֶךְ הֲיַד יוֹאָב אִתָּךְ בְּכָל זֹאת וַתַּעַן הָאִשָּׁה וַתֹּאמֶר חֵי נַפְשְׁךָ אֲדֹנִי הַמֶּלֶךְ אִם אִשׁAI לְהֵמִין וּלְהַשְׂמִילAJ מִכֹּל אֲשֶׁר דִּבֶּר אֲדֹנִי הַמֶּלֶךְ כִּי עַבְדְּךָ יוֹאָב הוּא צִוָּנִי וְהוּא שָׂם בְּפִי שִׁפְחָתְךָAK אֵת כָּל הַדְּבָרִים הָאֵלֶּה.

20 ἕνεκεν τοῦ περιελθεῖν τὸ πρόσωπον τοῦ ῥήματος [τού­τουAL] ἐποίησεν ὁ δοῦλός σου Ιωαβ τὸν λόγον τοῦτον, καὶ ὁ κύριός μου σοφὸς καθὼς σοφία ἀγγέλου τοῦ θεοῦ τοῦ γνῶναι πάντα τὰ ἐν τῇ γῇ.

20 In order that [this] form of speech might come about it was that thy servant Joab has framed this matter: and my lord is wise as is the wisdom of an angel of God, to know all [things] that are in the earth.

20 That [I] should come about with [this] form of speech, thy servant Joab commanded this X: but thou, my lord, [O king,] art wise, accord­ing to the wis­dom of an angel of God, to un­derstand all [things] upon earth.

20 To fetch about [this] form of speech hath thy ser­vant Joab done this thing: and my lord is wise, accord­ing to the wisdom of an angel of God, to know all things that are in the earth.

20 For the sake of turning around the face of the matter your servant Joab did this thing, but my master is wise - like the wisdom of the angel of God - to understand all that is in the land.”

(כ) לְבַעֲבוּר סַבֵּבAM אֶת פְּנֵי הַדָּבָרAN עָשָׂה עַבְדְּךָ יוֹאָב אֶת הַדָּבָר הַזֶּה וַאדֹנִי חָכָם כְּחָכְמַת מַלְאַךְ הָאֱלֹהִים לָדַעַת אֶת כָּלAO אֲשֶׁר בָּאָרֶץ.

21 καὶ εἶπεν ὁ βασιλεὺς πρὸς Ιωαβ Ἰδοὺ δὴ ἐποίησά [σοι κατὰ] τὸν λόγον [σου ]τοῦτον· X πορεύου ἐπίστρεψον τὸ παιδάριον τὸν Αβεσσαλωμ.

21 And the king said to Joab, Behold now, I have done [to thee according to] this [thy] word: X go, bring back the young man Abessalom.

21 And the king said to Joab: Behold I am appeased [and have granted] thy request: Go therefore [and] fetch back the boy Absalom.

21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.

21 Then the king said to Joab, “Here now, I’ll do this thing {of yours}, so go {and} bring back my boy Absalom.”

(כא) וַיֹּאמֶר הַמֶּלֶךְ אֶל יוֹאָב הִנֵּה נָא עָשִׂיתִי אֶת הַדָּבָר הַזֶּהAP וְלֵךְ AQהָשֵׁב אֶת הַנַּעַר אֶת אַבְשָׁלוֹם.

22 καὶ ἔπεσεν Ιωαβ ἐπὶ πρόσ­ωπον αὐτοῦ ἐπὶ τὴν γῆν καὶ προσ­εκύνησεν καὶ εὐλόγησεν τὸν βασιλέα, καὶ εἶπεν Ιωαβ Σήμερον ἔγνω ὁ δοῦλός σου ὅτι εὗρον χάριν ἐν ὀφθαλμοῖς σου, κύριέ μου βασιλεῦ, ὅτι ἐποίησεν [ὁ κύριός μου] ὁ βασιλεὺς τὸν λόγον τοῦ δούλου αὐτοῦ.

22 And Joab fell on his face to the ground, and did obeisance, and blessed the king: and Joab said, To-day thy servant knows that I have found grace in thy sight, my lord, O king, for [my lord] the king has performed the request of his servant.

22 And Joab falling down to the ground upon his face, adored, and blessed the king: and Joab said: This day thy servant hath understood, that I have found grace in thy sight, my lord, O king: for thou X hast fulfilled the request of thy servant.

22 And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.

22 Then Joab got down to the ground and bowed his face and blessed the king. And Joab said, “Today your servant knows that I have found grace in your eyes, my master the king, in that the king has acted on the word of {your} servant!”

(כב) וַיִּפֹּל יוֹאָב אֶל פָּנָיו אַרְצָה וַיִּשְׁתַּחוּ וַיְבָרֶךְ אֶת הַמֶּלֶךְ וַיֹּאמֶר יוֹאָב הַיּוֹם יָדַע עַבְדְּךָ כִּי מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנִי הַמֶּלֶךְ אֲשֶׁר עָשָׂה הַמֶּלֶךְ אֶת דְּבַר ‎עַבְדּוֹAR.

23 καὶ ἀνέστη Ιωαβ καὶ ἐπορεύθη εἰς Γεδσουρ καὶ ἤγαγεν τὸν Αβεσσαλωμ εἰς Ιερουσαλημ.

23 And Joab arose, and went to Gedsur, and brought Abessalom to Jerusalem.

23 Then Joab arose and went to Gessur, and brought Absalom to Jerusalem.

23 So Joab arose and went to Geshur, and brought Absalom to Jerusalem.

23 And Joab got up and went to Geshur and brought Absalom to Jerusalem.

(כג) וַיָּקָםAS יוֹאָב וַיֵּלֶךְ גְּשׁוּרָה וַיָּבֵא אֶת אַבְשָׁלוֹם יְרוּשָׁלָ‍ִם.

24 καὶ εἶπεν ὁ βασιλεύς Ἀπο­στραφήτω εἰς τὸν οἶκον αὐτοῦ καὶ τὸ πρόσωπόν μου μὴ βλεπέτω. καὶ ἀπέστρεψεν Αβεσσαλωμ εἰς τὸν οἶκον αὐτοῦ καὶ τὸ πρόσωπον τοῦ βασιλέως οὐκ εἶδεν. --

24 And the king said, Let him return to his house, and not see my face. And Abessalom returned to his house, and saw not the king's face.

24 But the king said: Let him return into his house, and let him not see my face. So Absa­lom returned into his house, and saw not the king's face.

24 And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.

24 The king, however, said, “Let him stick around at his house and not see my face,” so Absalom stuck around at his house and did not see the face of the king.

(כד) וַיֹּאמֶר הַמֶּלֶךְ יִסֹּב אֶל בֵּיתוֹ וּפָנַי לֹא יִרְאֶה וַיִּסֹּבAT אַבְשָׁלוֹם אֶל בֵּיתוֹ וּפְנֵי הַמֶּלֶךְ לֹא רָאָה.

25 καὶ ὡς Αβεσσαλωμ οὐκ ἦν ἀνὴρ X ἐν παντὶ Ισραηλ αἰνετὸς σφόδρα, ἀπὸ ἴχνους ποδὸς αὐτοῦ καὶ ἕως κορυφῆς αὐτοῦ οὐκ ἦν ἐν αὐτῷ μῶμος.

25 And there was not a man X in Israel so very comely as Abessalom: from the sole of his foot even to the crown of his head there was no blemish in him.

25 But in all Israel there was not a man so comely, [and] so exceedingly beautiful as Absalom: from the sole of the foot X to the crown of his head there was no blemish in him.

25 But in all Israel there was none to be so much praised as Absalom [for his] beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

25 Now, as for Absalom, there was no man as handsome in all Israel to praise extravagantly. From the sole of his foot even to the crown of his head there was no defect in him.

(כה) AUוּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְׂרָאֵל לְהַלֵּל מְאֹד מִכַּף רַגְלוֹ וְעַד קָדְקֳדוֹAV לֹא הָיָה בוֹ מוּם.

26 καὶ ἐν τῷ κείρεσθαι αὐτὸν τὴν κεφαλὴν αὐτοῦ--καὶ ἐγένετο ἀπ᾿ ἀρχῆς ἡμερῶν εἰς ἡμέρας, ὡς ἂν ἐκείρετο, ὅτι κατεβαρύνετο ἐπ᾿ αὐτόν--καὶ κειρόμενος αὐτὴν ἔστησεν τὴν τρίχα τῆς κεφαλῆς αὐτοῦ διακοσίους σίκλους ἐν τῷ σίκλῳ τῷ βασιλικῷ.

26 And when he polled his head, (and it was at the beginning of every year that he polled it, because it grew, heavy upon him,) even when he polled it, he weighed the hair of his head, two hundred shekels according to the royal shekel.

26 And when he polled his hair (now he was polled once a year, because his hair was burdensome to him) X he weighed the hair of his head at two hundred sicles, accord­ing to the com­mon weight.

26 And when he polled his head, (for it was at every year's end that he polled it: be­cause the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight.

26 And when he shaved his head (and it was at the end of each year that he shaved, since it became heavy on him, therefore he shaved it), then he weighed the hair of his head. It was 200 shekels by the king’s weight.

(כו) וּבְגַלְּחוֹAW אֶת רֹאשׁוֹ וְהָיָה מִקֵּץ יָמִים לַיָּמִים אֲשֶׁר יְגַלֵּחַ כִּי כָבֵד עָלָיו וְגִלְּחוֹ וְשָׁקַל אֶת שְׂעַר רֹאשׁוֹ מָאתַיִם שְׁקָלִים בְּאֶבֶן הַמֶּלֶךְ.

27 καὶ ἐτέχθησαν τῷ Αβεσσαλωμ τρεῖς υἱοὶ καὶ θυγάτηρ μία, καὶ ὄνομα αὐτῇ Θημαρ· αὕτη ἦν γυνὴ καλὴ σφόδρα [καὶ γίνεται γυνὴ τῷ Ροβοαμ υἱῷ Σαλωμων καὶ τίκτει αὐτῷ τὸν Αβια].

27 And there were born to Abessalom three sons and one daughter, and her name was Themar: she was a very beautiful woman, [and she becomes the wife of Roboam son of Solomon, and she bears to him Abia.]

27 And there were born to Absalom three sons: and one daughter, whose name was Thamar, [and] she was very beautiful X.

27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.

27 There was also born to Absalom three sons and one daughter - and her name was Tamar. She became a woman of beautiful appearance.

(כז) וַיִּוָּלְדוּ לְאַבְשָׁלוֹם שְׁלוֹשָׁה בָנִים וּבַת אַחַת וּשְׁמָהּ תָּמָרAX הִיא הָיְתָה אִשָּׁה יְפַת מַרְאֶהAY.

28 Καὶ ἐκάθισεν Αβεσσαλωμ ἐν Ιερουσαλημ δύο [ἔτη] ἡμερῶν καὶ τὸ πρόσωπον τοῦ βασιλέως οὐκ εἶδεν.

28 And Abes­salom remained in Jerusalem two full years, and he saw not the king's face.

28 And Absalom dwelt two years in Jerusalem, and saw not the king's face.

28 So Absalom dwelt two full years in Jerusalem, and saw not the king's face.

28 So Absalom settled down in Jerusalem for two years, but he never saw the face of the king.

(כח) וַיֵּשֶׁב אַבְשָׁלוֹם בִּירוּשָׁלַ‍ִם שְׁנָתַיִם יָמִים וּפְנֵי הַמֶּלֶךְ לֹא רָאָה.

29 καὶ ἀπέστειλεν Αβεσσαλωμ πρὸς Ιωαβ τοῦ ἀποστεῖλαι αὐτὸν πρὸς τὸν βασιλέα, καὶ οὐκ ἠθέλησεν ἐλθεῖν πρὸς αὐτόν· καὶ ἀπέστειλεν ἐκ δευτέρου πρὸς αὐτόν, καὶ οὐκ ἠθέλησεν παραγενέσθαι.

29 And Abessalom sent to Joab to bring him in to the king, and he would not come to him: and he sent to him the second time, and he would not come.

29 He sent therefore to Joab, to send him to the king: but he would not come to him. And when he had sent the second time, and he would not come to him,

29 Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.

29 Presently, Absalom sent a commission to Joab that he might be sent to the king, but he was not willing to come to him. So he sent a commission {to him} again a second time, but he was not willing to come.

(כט) וַיִּשְׁלַח אַבְשָׁלוֹם אֶל יוֹאָב לִשְׁלֹחַ אֹתוֹ אֶל הַמֶּלֶךְ וְלֹא אָבָה לָבוֹא אֵלָיו וַיִּשְׁלַח עוֹד שֵׁנִיתAZ וְלֹא אָבָה לָבוֹא.

30 καὶ εἶπεν [Αβεσσαλωμ] πρὸς τοὺς παῖδας αὐτοῦ Ἴδετε [ἡ μερὶς ἐν] ἀγρῷ τοῦ Ιωαβ ἐχόμενά X μου , καὶ αὐτῷ κριθαὶ ἐκεῖ, πορεύεσθε καὶ ἐμπρήσατε αὐτὴν ἐν πυρί· καὶ ἐνέπρησαν αὐτὰς οἱ παῖδες Αβεσσαλωμ. [καὶ παραγίνονται οἱ δοῦλοι Ιωαβ πρὸς αὐτὸν διερρηχότες τὰ ἱμάτια αὐτῶν καὶ εἶπαν Ἐνεπύρισαν οἱ δοῦλοι Αβεσσαλωμ τὴν μερίδα ἐν πυρί.]

30 And [Abessa­lom] said to his servants, Behold, Joab's [portion in the] field is next to mine X, and he has in it barley; go and set it on fire. And the servants of Abessalom set the field on fire: [and the servants of Joab come to him with their clothes rent, and they said to him, The servants of Abessalom have set the field on fire.]

30 X He said to his servants: You know the field of Joab near my field, that hath a crop of barley: go now and set it on fire. So the servants of Absalom set the corn on fire. [And Joab's servants coming with their garments rent, said: The servants of Absalom have set part of the field on fire.]

30 Therefore he said unto his servants, See, Joab's field is near X mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire.

30 Then he said to his servants, “Look, Joab’s lot is near at hand, and he has barley-stalks there. Go and {burn} it with fire.” So Absalom’s servants burned his lot with fire. {And Joab’s kids came to him with their clothes torn, and they said, “The servants of Absalom have burned our lot with fire!}

(ל) וַיֹּאמֶר אֶל עֲבָדָיו רְאוּ חֶלְקַת יוֹאָב אֶל יָדִי וְלוֹ שָׁם שְׂעֹרִים לְכוּ וְהֹוצִיתִהָBA בָאֵשׁ וַיַּצִּתוּ עַבְדֵי אַבְשָׁלוֹם אֶת הַחֶלְקָה בָּאֵשׁBB.

31 καὶ ἀνέστη Ιωαβ καὶ ἦλθεν πρὸς Αβεσσαλωμ εἰς τὸν οἶκον καὶ εἶπεν πρὸς αὐτόν Ἵνα τί οἱ παῖδές σου ἐνεπύρισαν τὴν μερίδα τὴν ἐμὴν ἐν πυρί;

31 And Joab arose, and came to Abessalom into the house, and said to him, Why have thy servants set X my field on fire?

31 Then Joab arose, and came to Absa­lom to his house, and said X X: Why have thy servants set X my corn on fire?

31 Then Joab arose, and came to Absa­lom unto his house, and said unto him, Wherefore have thy serv­ants set X my field on fire?

31 Then Joab got up and went to Absalom at his house and said to him, “Why have your servants burned the lot which belongs to me with fire?”

(לא) וַיָּקָם יוֹאָב וַיָּבֹא אֶל אַבְשָׁלוֹם הַבָּיְתָה וַיֹּאמֶר אֵלָיו לָמָּה הִצִּיתוּ עֲבָדֶךָ אֶת הַחֶלְקָה אֲשֶׁר לִי בָּאֵשׁ.

32 καὶ εἶπεν Αβεσσαλωμ πρὸς Ιωαβ Ἰδοὺ ἀπέστειλα πρὸς σὲ λέγων Ἧκε ὧδε καὶ ἀποστελῶ σε πρὸς τὸν βασιλέα λέγων Ἵνα τί ἦλθον ἐκ Γεδσουρ; ἀγαθόν μοι ἦν τοῦ ἔτι εἶναί με ἐκεῖ· καὶ νῦν ἰδοὺ τὸ πρόσωπον τοῦ βασιλέως [οὐκ] εἶδον· εἰ δέ ἐστιν ἐν ἐμοὶ ἀδικία, καὶ θανάτωσόν με.

32 And Abessalom said to Joab, Behold, I sent to thee, saying, Come hither, and I will send thee to the king, saying, Why did I come out of Gedsur? it would have been better for me to have remained there: and now, behold, I have [not] seen the face of the king; but if there is iniquity in me, then put me to death.

32 And Absa­lom answered Joab: I sent to thee beseech­ing thee to come to me, that I might send thee to the king, to say to him: Where­fore am I come from Gessur? it had been better for me to be there: I beseech thee therefore that I may see the face of the king: and if he be mindful of my iniquity, let him kill me.

32 And Absa­lom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me.

32 And Absalom said to Joab, “Look, I sent a commission to you to say, ‘Come on here and let me send you to the king to say, “Why did I come from Geshur? It would have been better for me if I were still there!”’ But now, let me see the face of the king, and if there is iniquity in me, then let him put me to death.”

(לב) וַיֹּאמֶר אַבְשָׁלוֹם אֶל יוֹאָב הִנֵּה שָׁלַחְתִּי אֵלֶיךָ לֵאמֹר בֹּא הֵנָּה וְאֶשְׁלְחָה אֹתְךָ אֶל הַמֶּלֶךְ לֵאמֹר לָמָּה בָּאתִי מִגְּשׁוּר טוֹב לִי עֹד אֲנִי שָׁם וְעַתָּה אֶרְאֶהBC פְּנֵי הַמֶּלֶךְ וְאִם יֶשׁ בִּי עָו‍ֹן וֶהֱמִתָנִי.

33 καὶ εἰσῆλθεν Ιωαβ πρὸς τὸν βασιλέα καὶ ἀπήγγειλεν αὐτῷ, καὶ ἐκάλεσεν τὸν Αβεσσαλωμ, καὶ εἰσῆλθεν πρὸς τὸν βασιλέα καὶ προσεκύνησεν αὐτῷ καὶ ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ ἐπὶ τὴν γῆν κατὰ πρόσωπον τοῦ βασιλέως, καὶ κατεφίλησεν ὁ βασιλεὺς τὸν Αβεσσαλωμ.

33 And Joab went in to the king, and brought him word: and he called Abes­salom, and he went in to the king, and did him obeisance, and fell upon his face to the ground, [even] in the presence of the king; and the king kissed Abessalom.

33 So Joab going in to the king, told him [all]: and Absalom was X called for, and, X he went in to the king: and prostrated himself on the ground before him: and the king kissed Absalom.

33 So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

33 Then Joab went to the king and communicated it to him, and he called to Absalom, and he came to the king and bowed his face down before him upon the ground in the presence of the king, and the king kissed Absalom.

(לג) וַיָּבֹא יוֹאָב אֶל הַמֶּלֶךְ וַיַּגֶּד לוֹ וַיִּקְרָא אֶל אַבְשָׁלוֹם וַיָּבֹא אֶל הַמֶּלֶךְ וַיִּשְׁתַּחוּ לוֹ עַל אַפָּיו אַרְצָה לִפְנֵי הַמֶּלֶךְ וַיִּשַּׁק הַמֶּלֶךְ לְאַבְשָׁלוֹם.


1Targums, Abarbinel

2The Soncino commentary cited a Rabbinic opinion estimating the 200 shekels at 2 pounds, but said it was probably actually 4 (with which Willett agreed, although the Old Latin and Greek Lucian Rescription cut the 200 shekels in half), Josephus and Tsumura estimated it at 5 pounds, and Gill estimated it at 6 pounds. K&D reckoned it at 3 or 6 pounds, but considered both to be an exaggeration.

3Some commentators (Willett, Gill) interpret the story that son who was killed in the end was the one who started the altercation and that the brother who survived had to kill the aggressor in self-defense. But the account doesn’t actually say that much. Since this happened “in the field” it is presumed that there were no witnesses. And the widow does not argue the justice of self-defense; she is just asking for pity.

4Willett argued to the contrary that: “Therefore the meane way is best, neither to condemne or iustifie this fact of Dauid, as seeming to impugne the lawe of Moses, nor yet to justifie it: excused it may be by diuerse circumstances...”

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 Scrolls containing 2 Samuel 14 are 4Q51 Samuela containing parts of verses 1-3, 14, 18-19, 33, dated between 50-25 B.C., and 4Q53 Samuelc, containing verses 7-33, dated around 100 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}.

BSyriac adds “‎מלכא/the king,” Targums add “לְמִפַק/longing,” and Vulgate adds “versum/turned,but DSS does not have space for an extra word.

CThis part of the verse is obliterated in the DSS, but it has too much space for the reading of the MT. Joab’s name would fit in that space, making the subject explicit rather than assumed.

DLit. “this,” Targums substitute “‎דְנָן/now/this time” (which makes the most sense to me and could indicate Joab has used her as an actress before) or “דמן/who/which” (Tsumura preferred this.), Syriac renders it “‎דהא/?,” English versions omit. It’s obliterated in the DSS, but there is space for it.

EMultiple Hebrew manuscripts as well as all the ancient versions read “she went [in/up]” instead of “she spoke.” The DSS is obliterated at this point.

FSyriac & Vulgate add “me,” but the LXX follows the simpler reading of the MT. The DSS is obliterated here.

GOf the 38 times this word appears in the Hebrew OT (one of which is in v.2 above, where it is translated “mourning”), this is one of 9 times that it is translated as an interjection. The other such instances are (as the NASB translates them): Gen. 17:19 “No,” 42:21 “Truly,” 1Ki. 1:43 “No,” 2Ki. 4:14 “Truly,” 2Ch. 1:4 “However,” 33:17 “Nevertheless,” Dan. 10:7 “nevertheless,” and 10:21 “However.” The root meaning of “mourn/lament” is, however noted in Strong and BDB.

HVaticanus inserts ‘ενα, following the MT.

Icf. the same phrases in Deuteronomy 25:11. Natzal, while usually translated “deliver/rescue,” also carries the connotation of “taking away/snatching.”

JLit. “And he struck him the one the one.” Although the vav at the end of the verb would normally be considered a 3ms direct object “him,” the LXX, Syriac, Targums, and Vulgate all read as though the verb does not have this suffix (DSS is obliterated). Tsumura suggests that it could be an “old spelling” related to a weak letter.

KKere = שִׂים, but there is not difference in meaning.

LThe feminine singular spelling of this noun could refer back to the feminine singular “coal.”

MNo other manuscript supports this extra word. The DSS, which is obliterated at this point, could possibly accommodate an extra word like בשלומ, but not necessarily.

Ncf. 2 Samuel 3:28 “Now, when David heard about it afterward he said, ‘I and my administration are innocent before Yahweh for ever of the murder of Abner son of Ner…’” (NAW) The DSS inserts and extra word before the last word in this verse. It ends with תו- which would fit the spelling of the Hebrew word which I translated “administration” in 3:28.

ODSS has different archaic spellings for the last two words, but there is no difference in meaning.

PTwo Hebrew manuscripts plus the Lucian Rescription of the Septuagint, the Old Latin, and the Syriac add “to me.” Targums add “the book of the law.”

QMasoretic scribes suggested removing the yod at the end, but either way, it would be considered the same word, a Hiphil infinitive construct. K&D explained, “The Chethib הַרְבִּית is probably a copyist's error for הַרְבֹות, for which the Masoretes would write הַרְבַּת, the construct state of הָרְבָּה, - a form of the inf. abs. which is not commonly used, and which may possibly have been chosen because הַרְבֶּה had become altogether an adverb...” Literally it means, “from multiplying.” Driver pointed out that since the avenger of blood had not destroyed them yet, it would be inaccurate to translate “no more,” thus he suggested “not greatly.”

RK&D: “חָשַׁב with עַל does not mean to think or reflect “with regard to,” but “against” a person. Ewald is quite correct in referring the word כָּזֹאת to what follows: such things, i.e., such thoughts as thou hast towards thy son, whose blood-guiltiness thou wilt not forgive. אֱלֹהִים עַל־אַם, without the article, is intentionally indefinite, “against people of God,” i.e., against members of the congregation of God. ”

SLit. “as being guilty” (participle)

TGoldman pointed out that “respect of persons” is nasa panim, not, as it is here, nasa nephesh.

UThis is a Niphal with a plural spelling, perhaps because of the plural ending of “water” or perhaps it is envisioning an indefinite group of persons trying to recover water spilled on the ground. DSS (4Q53) has space in an obliterated part of this verse for another word or two, but DSS 4Q51 does not have space for extra words; in fact it is slightly shorter than the MT because it omits the lamed prefix before lebalti, but that doesn’t make a difference in the translation.

VThe word for “see” (ראה which often loses its last letter) and the word for “fear” (ירא which often loses its first letter) in Hebrew are so similar that they can easily be mistaken for each other.

WThis word is missing in the Vulgate, but is in the LXX. This part of the DSS is obliterated, and the spacing between legible portions is not definitive as to whether this word was also not in the DSS or whether it was present.

XWillett followed Vatabulus interpreting it “the people terrified me, and told me, that if I should directly make request for thy sonne, thou wouldest be angrie, and this is the cause of my couert speech.” K&D interpreted it that “the people have put me in fear (sc., by their demand that I should give up my son to the avenger of blood)”

YVulgate adds the volitional verb volebant, just as the LXX adds the additional verb ζητεω

ZThis section of the verse is obliterated in the DSS, but there is too much room in it for the text of the MT. There is just enough room between legible words in this verse in the DSS to add המבקש "seeking,” which is the reading of the LXX, but most English versions follow the Vulgate, which adds “would/wants.”

AAThe inheritance of God was the nation of Israel (as in 1Sam. 26:19; cf. Deut. 32:9).” ~K&D

ABTargums and a couple of outlier Greek versions (Lucian Rescription and Theodotian) read “Yahweh/the LORD.”

ACBrenton appears to have followed the Old Latin rather than the LXX here, which reads “sacrifice.”

ADThe word in Hebrew for “grain offering/sacrifice” (מנחה) is very similar to the Hebrew word for “rest/comfort” (מְנוּחָה)

AEThere are Hebrew manuscripts which read with a change of one consonant hj*n%m=l!, followed by the LXX, Vulage, and Syriac, changing the meaning from “rest” to “grain-offering.” Tsumura sticks by the MT with “be the resolution” [of this legal matter].

AFTsumura notes that this is a merismus indicating he knows everything.

AGDSS seems to have a slightly different reading, but so much is obliterated that a reconstruction can’t be certain. All the other manuscripts support the MT.

AHThe DSS is partially obliterated here, but it has the extra space to support the extra words “to the king” in the LXX.

AIThe Cairo Geniza, which predates the MT by a century reads ?ya; the DSS which predates the MT by a millenium reads ?y K&D: “אִשׁ is .. a softer form of יֵשׁ, as in Micah 6:10.” Tsumura explains it in terms of “phonetic spelling,” where an aleph is thrown in because it sounds better after the mem of the previous word. This negative form of “yes” does not occur anywhere else in the Hebrew Bible.

AJThe normal spelling for “left” has an aleph before the last letter, but the MT dropped it out. Tsumura explains that the MT spelling is an instance of vowel sandhi where a vowel is dropped for reasons of pronunciation that do not change the meaning. The DSS (lam?hlw) and several other Hebrew manuscripts copied the word with the aleph.

AKDSS substitutes the synonym itma your maid.”

ALThis demonstrative pronoun is not in the DSS or MT or Targums (or Syriac?).

AMThis is the only time the Piel infinitive of this verb occurs.

ANThe Hebrew is literally “revolving the face of the thing,” which the Vulgate and KJV interpret as changing her speech into a fictional story, but modern versions interpret as seeking to change the relationship between David and Absalom (Goldman), K&D: “to disguise the affair in the finest way”

AODSS omits “all” but “knows what is in the land” can mean the same thing as “knows all that is in the land.”

APSyriac, LXX, and Vulgate all add a second person pronoun. The DSS is obliterated here, but the space could accommodate that if it were substituted for the sign of the direct object, which is dispensable.

AQDSS and Vulgate add an “and” before this word.

ARThe Kere “your servant” (עַבְדֶּךָ) is the reading of the DSS, Targums, Old Latin, Vulgate, and even some Greek editions. The DSS, however, ends with a paragogic h

ASThis word is not in the DSS, but it’s in all the other manuscripts. It could go without saying, without changing the story because it would be assumed that he “got up” to “go” after “bowing.”

ATHouse arrest was something Solomon may have picked up from David (viz. 1 Ki. 2:36).

AUInstead of וכ, the DSS reads DSS instead mgalso,” but no other manuscript reads like the DSS.

AVDSS reads wdqwq, but that’s probably just an alternate spelling, not a different word.

AWTsumura “shaved”

AXThe Lucian Rescription and Old Latin read “Maacah.” This is probably due to editing to reconcile it to Kings and Chronicles, but there is a better way to reconcile all the texts, and that is explained in the sermon.

AYThe Greek and Old Latin have additional notes about Tamar and her descendents, but the DSS does not support the extra words.

AZDSS adds wyla to him,” which is also in the LXXand Vulgate.

BAK&D: “Chethib וְהֹוצִיתִהָ (‘come, I will set it on fire’) is a Hiphil formation, according to verbs ופ, for which the Keri has וְהַצִּיתוּהָ, the ordinary Hiphil form of יָצַת in the second person plural, ‘go and set it on fire.’” DSS, LXX and Vulgate agree with the Keri.

BBDSS supports the reading of the LXX and Vulgate which adds the report of Joab’s children/servants to him of the burnt field. This doesn’t change the story, which works the same with or without it.

BCDSS adds an, supporting the imperfect in the MT over the Aorist in the LXX.

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