1tn Heb “with a great voice.” 2tn Heb “came to.” 3tn Heb “today.” 4tc The translation follows the Qere, 4QSama, and many medieval Hebrew mss in reading לוּ (lu, “if”) rather than MT לֹא (lo’, “not”). 5tc The Lucianic Greek recension and Syriac Peshitta lack “today.” 6tn Heb “and speak to the heart of.” 7tn Heb “all the people.” 8tn The Hebrew text has simply “Israel” (see 18:16-17). 9tn Heb “had fled, each to his tent.” 10tn Heb “over us.” 11tc 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). 12tn Heb “his house.” 13tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here. 14tn Heb “my bone and my flesh.” 15tn Heb “my bone and my flesh.” 16tn Heb “Thus God will do to me and thus he will add.” 17tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.” 18tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity. 19tn The Hebrew text has simply “Judah.” 20tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy. 21tn Heb “youth.” 22tn Heb “rushed into.” 23tn 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.” 24map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 25tn The Hebrew text has simply “your servant.” 26tn Heb “what to me and to you.” 27tn Heb “swore to him.” 28tn Heb “son.” 29tn Heb “in peace.” So also in v. 31. 30tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity. 31tn Heb “done his feet.” 32tn Heb “done.” 33tn Heb “your servant.” 34tn Heb “your servant.” 35tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity. 36tn Heb “your servant.” 37tn Heb “father.” 38tn Heb “and you placed your servant among those who eat at your table.” 39tn Heb “to cry out to.” 40tn Heb “take.” 41tn Heb “in peace.” 42tc 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”). 43tn Heb “great.” 44tn Heb “your servant.” 45tn Heb “your servant.” 46tn Heb “Like a little your servant will cross the Jordan with the king.” 47tn Heb “your servant.” 48tn Heb “to his place.” 49tn 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. 50tn Heb “people.” 51tc The translation follows the Qere and many medieval Hebrew mss in reading the Hiphil verb הֶעֱבִירוּ (he’eviru, “they caused to pass over”) rather than the Qal verb וַיְעֱבִרוּ (vay’˙viru, “they crossed over”) of the MT. 52tn Heb “from the king.” 53tn 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?”
1tn Heb “with a great voice.”
2tn Heb “came to.”
3tn Heb “today.”
4tc The translation follows the Qere, 4QSama, and many medieval Hebrew mss in reading לוּ (lu, “if”) rather than MT לֹא (lo’, “not”).
5tc The Lucianic Greek recension and Syriac Peshitta lack “today.”
6tn Heb “and speak to the heart of.”
7tn Heb “all the people.”
8tn The Hebrew text has simply “Israel” (see 18:16-17).
9tn Heb “had fled, each to his tent.”
10tn Heb “over us.”
11tc 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).
12tn Heb “his house.”
13tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.
14tn Heb “my bone and my flesh.”
15tn Heb “my bone and my flesh.”
16tn Heb “Thus God will do to me and thus he will add.”
17tn The referent of “he” is not entirely clear: cf. NCV “David”; TEV “David’s words”; NRSV, NLT “Amasa.”
18tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
19tn The Hebrew text has simply “Judah.”
20tn Heb “the king.” The pronoun (“him”) has been used in the translation to avoid redundancy.
21tn Heb “youth.”
22tn Heb “rushed into.”
23tn 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.”
24map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
25tn The Hebrew text has simply “your servant.”
26tn Heb “what to me and to you.”
27tn Heb “swore to him.”
28tn Heb “son.”
29tn Heb “in peace.” So also in v. 31.
30tn Heb “he”; the referent (Mephibosheth) has been specified in the translation for clarity.
31tn Heb “done his feet.”
32tn Heb “done.”
33tn Heb “your servant.”
34tn Heb “your servant.”
35tn Heb “and he”; the referent (the servant) has been specified in the translation for clarity.
36tn Heb “your servant.”
37tn Heb “father.”
38tn Heb “and you placed your servant among those who eat at your table.”
39tn Heb “to cry out to.”
40tn Heb “take.”
41tn Heb “in peace.”
42tc 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”).
43tn Heb “great.”
44tn Heb “your servant.”
45tn Heb “your servant.”
46tn Heb “Like a little your servant will cross the Jordan with the king.”
47tn Heb “your servant.”
48tn Heb “to his place.”
49tn 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.
50tn Heb “people.”
51tc The translation follows the Qere and many medieval Hebrew mss in reading the Hiphil verb הֶעֱבִירוּ (he’eviru, “they caused to pass over”) rather than the Qal verb וַיְעֱבִרוּ (vay’˙viru, “they crossed over”) of the MT.
52tn Heb “from the king.”
53tn 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?”