2SA (Second Samuel)
2SA.1 • 2SA.2 • 2SA.3 • 2SA.4 • 2SA.5 • 2SA.6 • 2SA.7 • 2SA.8 • 2SA.9 • 2SA.10 • 2SA.11 • 2SA.12 • 2SA.13 • 2SA.14 • 2SA.15 • 2SA.16 • 2SA.17 • 2SA.18 • 2SA.19 • 2SA.20 • 2SA.21 • 2SA.22 • 2SA.23 • 2SA.24
2SA.1
[2SA.1.1] And it happened after the death of Saul, and David returned from striking down the Amalekites, and David settled in Ziklag for two days. [§]
vayhi akharei mot Shaul v'David shav mehakot et-haAmalek vayeshev David b'Tziklag yamim shnayim.
This verse recounts events following the death of Saul. It states that David returned after defeating the Amalekites and then resided in Ziklag for two days. The words are fairly straightforward in terms of their literal meaning.
[2SA.1.2] And it happened on the third day, and behold, a man came from the camp of Saul, and his garments were torn, and dust was upon his head. And it was in his coming to David that he fell to the earth and prostrated himself. [§]
Va-yhi bo-yom ha-shlishi ve-hineh ish ba min ha-machaneh me-im Sha’ul u-vegadav keru’im va-adamah al-roshoh va-yhi be-bo’o el-David va-yippol artzah va-yishtachu.
This verse describes an event on the third day. A man arrives from Saul’s camp, appearing distressed – his clothes are torn, and he has dust on his head. Upon arriving to David, he falls to the ground and prostrates himself.
[2SA.1.3] And David said to him, "Where do you come from?" And he said to him, "I have escaped from the camp of Israel." [§]
Va-yo-mer lo David, ei miz-zeh ta-vo, va-yo-mer el-av mi-ma-cha-neh Yis-rae-el nim-lat-ti.
This verse recounts a conversation between David and a man. David asks where he comes from, and the man responds that he has escaped from the camp of Israel. 'Va-yo-mer' means 'and he said'. 'Lo' means 'to him'. 'David' is a proper noun, the name David. 'Ei' is an interrogative, meaning 'where'. 'Miz-zeh' means 'from this place' or 'from here'. 'Ta-vo' means 'you come'. 'Mi-ma-cha-neh' means 'from the camp of'. 'Yis-rae-el' is a proper noun, the name Israel. 'Nim-lat-ti' means 'I have escaped'. 'El-av' means 'to him'.
[2SA.1.4] And he said to David, "What happened, please tell me the matter?" And he said, "The people fled from the battle, and also many fell from the people and died, and also Saul and Jonathan, his son, are dead." [§]
va-yo-mer e-la-v da-vid meh-ha-ya ha-da-var ha-ged-na li; va-yo-mer a-sher nas ha-am min-ha-mil-ha-mah ve-gam-ha-rbeh na-fal min-ha-am va-ya-mu-tu ve-gam sha-ul ve-yi-ho-na-tan be-no me-tu.
This verse recounts a messenger's report to David concerning the outcome of a battle. The messenger is informing David of the people’s flight from the battle, the heavy casualties, and the deaths of Saul and Jonathan. 'Elav' refers to 'to him', meaning 'to David'. 'Nas' means 'fled'. 'Milhamah' means 'war' or 'battle'. 'Rbeh' means 'many'. 'Nafal' means 'fell'. 'Ve-gam' means 'and also'. 'Shaul' is Saul’s name. 'Yi-ho-na-tan' is Jonathan’s name. 'Be-no' means 'his son'.
[2SA.1.5] And David said to the young man who told him, "How did you know that Saul and Jonathan his son had died?" [§]
Va-yo-mer David el-ha-na'ar ha-magid lo: Eich yada'ta ki-met Sha'ul ve-Yochanan beno.
This verse comes from 2 Samuel 18:20. 'Va-yo-mer' means 'and he said'. 'David' is the proper name David. 'el-ha-na'ar' means 'to the young man'. 'ha-magid lo' means 'the one who told him'. 'Eich' means 'how'. 'yada'ta' means 'you knew'. 'ki-met' means 'that died'. 'Sha'ul' is the proper name Saul. 've-Yochanan' means 'and Jonathan'. 'beno' means 'his son'. This verse details David’s questioning of the young man who brought the news of Saul and Jonathan’s death.
[2SA.1.6] And the young man said to the one who told him, “I was called, I was called, on the mountain of Gilboa. And behold, Saul was leaning on his spear, and behold, the chariot and the horsemen overtook him.” [§]
vayomer hanaar hamaggid lo nikra nikreiti behar hagilboa vehine shaul nish'an al khanito vehine ha rekhev uba'alei haparashim hidbikuhoo
This verse describes a young man telling a prophet what he witnessed. He says he was called, he was called, on Mount Gilboa, and there Saul was leaning on his spear, and there the chariot and the horsemen overtook him.
[2SA.1.7] And he turned behind him, and he saw me, and he called to me, and I said, "Here I am." [§]
va-yip-pen akh-a-rav va-yeer-ay-nee va-yeek-rah el-ai va-o-mar hee-nee.
This verse describes a turning and a seeing, followed by a call and a response. 'Vayipen' means 'and he turned.' 'Akharayv' means 'behind him.' 'Vayre'eni' means 'and he saw me.' 'Vayikra' means 'and he called.' 'Elai' means 'to me.' 'Va'omar' means 'and I said.' 'Hineni' means 'here I am.'
[2SA.1.8] And he said to me, "Who are you?" And he said to him, "I am an Amalekite." [§]
va-yo-mer lee mee-ah-tah va-yo-mer el-av ah-mah-le-kee ah-no-kee
This verse is a dialogue. The first part, "va-yo-mer lee mee-ah-tah", means "and he said to me, who are you?". The second part, "va-yo-mer el-av ah-mah-le-kee ah-no-kee", means "and he said to him, Amaleki I am."
[2SA.1.9] And he said to me, "Please stand by me and kill me, for the stroke has seized me, because as long as my soul is within me." [§]
va-yo-mer e-lai a-mad-na-a a-lai u-mot-te-nei ki a-cha-za-ni ha-sha-vatz ki kol o-dod naf-shi bi
This verse contains a request for a swift death. The speaker asks someone to stand by him and kill him, explaining that he is seized by a stroke (or palsy) and desires death while his soul remains within him. "Elai" means "to me", and is addressed to someone. "Amad-na-a" is a command - 'stand'. "Motteni" means 'kill me'. "Ha-shavatz" is a term for stroke or palsy. "Kol o-dod" means 'all my days' or 'while my life lasts'. "Nafshi bi" means 'my soul is in me' - i.e., I am still alive.
[2SA.1.10] And I stood upon him and killed him, for I knew that he would not live after his fall. And I took the crown which was on his head and the armlet which was on his arm, and I brought them to my Lord here. [§]
Va'emod alav va'amottehu ki yada'ti ki lo yichyeh acharei niflo va'ekach ha'nezer asher al-rosho ve'etz'adah asher al-zro'o va'avi'em el-adoni henna.
This verse describes an act of killing and the subsequent bringing of symbols of power to 'my Lord'. 'Va'emod' means 'and I stood'. 'Alav' means 'upon him'. 'Va'amottehu' means 'and I killed him'. 'Ki yada'ti' means 'for I knew'. 'Ki lo yichyeh' means 'that he would not live'. 'Acharei niflo' means 'after his fall'. 'Va'ekach' means 'and I took'. 'Ha'nezer' means 'the crown'. 'Asher al-rosho' means 'which was on his head'. 'Ve'etz'adah' means 'and the armlet'. 'Asher al-zro'o' means 'which was on his arm'. 'Va'avi'em' means 'and I brought them'. 'El-adoni' means 'to my Lord'. 'Henna' means 'here'.
[2SA.1.11] And David grasped his garments and tore them, and also all the men who were with him. [§]
va-yah-zekh da-veed bee-veg-dah-voh va-yeek-rah-eem ve-gam kol-ha-ah-nash-eem ah-sher eet-toh
This verse describes David grasping at his garments and tearing them, and all the men who were with him doing the same. 'Va' indicates a conjunction, often translated as 'and'. 'Yahveh' is implied but not explicitly stated. 'Da-veed' is David. 'Bee-veg-dah-voh' is 'in his garments'. 'Va-yeek-rah-eem' means 'and he tore them'. 'Ve-gam' is 'and also'. 'Kol-ha-ah-nash-eem' is 'all the men'. 'Ah-sher eet-toh' means 'who were with him'.
[2SA.1.12] They lamented and wept and fasted until evening for Saul and for Jonathan his son and for the people of Yahveh and for the house of Israel because they fell by the sword. [§]
vayispedu vayivku vayatzumu ad haarev al Shaul veal Yehohnatan beno veal am Yahveh veal beit Yisrael ki naflu becharev.
This verse describes the mourning for Saul and Jonathan. 'Vayispedu' means 'they lamented'. 'Vayivku' means 'they wept'. 'Vayatzumu' means 'they fasted'. 'Ad haarev' means 'until evening'. 'Al Shaul' means 'for Saul'. 'Veal Yehohnatan beno' means 'and for Jonathan his son'. 'Veal am Yahveh' means 'and for the people of Yahveh'. 'Veal beit Yisrael' means 'and for the house of Israel'. 'Ki naflu becharev' means 'because they fell by the sword'.
[2SA.1.13] And David said to the young man who told him, "Where do you come from?" And he said, "I am the son of a man, a Ger Amalekite. [§]
Va-yo-mer Da-vid el-ha-na-ar ha-mag-id lo, ei miz-zeh a-tah. Va-yo-mer ben-ish Ger Am-a-leki an-o-chi.
This verse comes from 2 Samuel 9:21. David asks the young man who informed him about Mephiboshet where he comes from. The young man responds that he is the son of a man from Ger, an Amalekite.
[2SA.1.14] And he said to him, David, "How did you not fear to send your hand to destroy the anointed one of Yahveh?" [§]
Va-yo-mer el-av David, eich lo yare-ta li-shloch yad-cha le-shachet meshich Yahveh.
This verse contains several key names and words. "Va-yo-mer" means "and he said". "El-av" is literally "to him", indicating the person being addressed. "David" is a proper noun, the name David. "Eich" means "how". "Lo yare-ta" means "did you not fear". "Li-shloch yad-cha" means "to send your hand", which is an idiom for attempting something harmful. "Le-shachet" means "to destroy". "Meshich" means "anointed one", or messiah. "Yahveh" is the proper name of God.
[2SA.1.15] And David called to one of the young men and said, "Go, strike him." And he struck him, and he died. [§]
va-yik-ra da-vid le-a-chad me-ha-ne-a-rim va-yo-mer gash pe-ga-be-vo va-ya-keh-hu va-ya-mot.
This verse describes David calling one of the young men and instructing him to strike another man, which results in his death. 'David' is a proper noun and remains unchanged. 'One of the young men' is a literal rendering of the phrase. 'Strike him' is a direct translation of the command. 'He struck him and he died' indicates the action and result.
[2SA.1.16] And David said to him, "Your blood is upon your head, for your mouth answered against you, saying, 'I killed the anointed one of Yahveh.'" [§]
vayomer elav david damecha al roshecha ki picha anah becha leemor anochi motati et meshichah Yahveh.
This verse is from 2 Samuel 12:6, where David speaks to Joab regarding the death of Uriah the Hittite. 'Vayomer' means 'and he said'. 'Elav' means 'to him'. 'David' is the name David. 'Damecha' means 'your blood'. 'Al roshecha' means 'upon your head'. 'Ki' means 'for'. 'Picha' means 'your mouth'. 'Anah' means 'answered'. 'Becha' means 'against you'. 'Leemor' means 'to say'. 'Anochi' means 'I'. 'Motati' means 'I killed'. 'Et' is an accusative marker. 'Meshichah' means 'the anointed one'. 'Yahveh' is the proper name of God.
[2SA.1.17] And David composed this lament about Saul and about Jonathan his son. [§]
Va-yo-ken Da-vid et ha-ki-nah ha-zo-at al-Sha-ul ve-al-Ye-ho-na-tan beno.
This verse describes David composing a lament, or a song of mourning. 'Va-yo-ken' means 'and David composed'. 'Et' is a grammatical marker indicating the direct object. 'Ha-ki-nah' means 'the lament'. 'Ha-zo-at' means 'this'. 'Al' means 'about' or 'concerning'. 'Sha-ul' is Saul, and 'Ye-ho-na-tan' is Jonathan. 'Beno' means 'his son'.
[2SA.1.18] And he said to teach the children of Judah the bow. Behold, it is written upon the Book of the Upright. [§]
vayomer lelamed benei-yehuda kashet hineh ketuvah al-sefer hayashar
This verse describes someone instructing the children of Judah in the use of the bow. It states that this instruction is written in the Book of the Upright.
[2SA.1.19] The gazelle, Israel, is profaned upon your heights. How have warriors fallen? [§]
hatsbi yisrael al-bamoteycha chalal eyk naflu giborim
hatsbi is a poetic word meaning 'the gazelle', used as a term of endearment for Israel. yisrael means 'Israel'. al-bamoteycha means 'upon your heights'. chalal means 'profaned' or 'pierced'. eyk means 'how'. naflu means 'fell'. giborim means 'warriors' or 'strong men'.
[2SA.1.20] Do not tell in Gath, do not announce in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised be glad. [§]
al-tagidu begat, al-tevashru behutzot ashkelon, pen-tismahna benot pelishtim, pen-ta'alozna benot ha'arel'im.
This verse is a command not to announce news in Gath or proclaim it in the streets of Ashkelon. The reason given is to prevent the daughters of the Philistines and the daughters of the uncircumcised from rejoicing. The verse is a wartime directive, intending to deny the enemy joy over some perceived misfortune of Israel.
[2SA.1.21] The mountains of Gilboa, may they have no dew and no rain upon you, and fields of offerings. For there was defiled the shield of heroes, the shield of Saul, without an anointed one with oil. [§]
ha-rei bagilboa al-tal ve-al-matar aleichem u-sdei terumot ki-sham niga'al magen giborim magen Sha'ul beli mashiyach bashamen.
This verse speaks of the mountains of Gilboa withholding dew and rain. It also mentions fields of offerings and speaks of a shield being defiled, specifically the shield of Saul, and that it was not anointed with oil.
[2SA.1.22] From the blood of slain ones, from the fat of heroes, Jonathan’s bow did not retreat backwards, and Saul’s sword will not return empty. [§]
midam chalalim mechelev gibborim keshet yehohnatan lo nasog achor vecherev shaul lo tashuv reikam.
This verse describes the strength and effectiveness of Jonathan and Saul in battle. 'Midam chalalim' means 'from the blood of slain ones', 'mechelev gibborim' means 'from the fat of heroes' (a metaphor for their strength and vitality). 'Keshet yehohnatan' is 'Jonathan’s bow', and 'lo nasog achor' means 'did not retreat backwards'. 'Vecherev shaul' is 'and Saul’s sword', and 'lo tashuv reikam' means 'will not return empty'. The verse poetically describes their victory and the completeness of it.
[2SA.1.23] Saul and Jonathan, the beloved and the pleasant in their lives, and in their death they were not separated. They were swift like eagles and strong like lions. [§]
Sha'ul vi-yohanan ha-ne'ehavim ve-ha-ne'imim be-chayehem u-ve-motam lo nifradu min-nesharim kallu me-aryot gaberu.
This verse describes Saul and Jonathan. "Sha'ul" is Saul's name. "vi-yohanan" means and Jonathan. "ha-ne'ehavim" means the beloved. "ve-ha-ne'imim" means and the pleasant. "be-chayehem" means in their lives. "u-ve-motam" means and in their death. "lo nifradu" means they were not separated. "min-nesharim kallu" means they were swift like eagles. "me-aryot gaberu" means they were strong like lions.
[2SA.1.24] The daughters of Israel to Saul with weeping, those who clothed you with scarlet and with purple, completing ornaments of gold upon your garments. [§]
Bnot Yisrael el-Shaul bekheina hamalbishkem shani im-adaním hamaleh adi zahav al levushkhen.
This verse describes the daughters of Israel lamenting to Saul about the garments they made for him. 'Bnot' means daughters. 'Yisrael' is Israel. 'El' means to/towards. 'Shaul' is Saul. 'Bekheina' means with weeping/lamenting. 'Hamalbishkem' means those who clothed you. 'Shani' means scarlet. 'Im-adaním' means with purple. 'Hamaleh' means filling/completing. 'Adi' means ornament/jewelry. 'Zahav' means gold. 'Al' means upon/over. 'Levushkhen' means your garments.
[2SA.1.25] How have heroes fallen within the war! Jonathan is slain on your heights. [§]
‘eyk naf’lu giborim b’tokh hamilkhamah y’honatan ‘al-bamoteykha khalal.
This verse laments the fall of heroes in battle, specifically mentioning Jonathan. ‘eyk means ‘how’ or ‘alas’. naf’lu is the verb ‘fell’. giborim means ‘heroes’. b’tokh means ‘within’ or ‘among’. hamilkhamah means ‘the war’. y’honatan is the name ‘Jonathan’. ‘al-bamoteykha means ‘on your heights’ or ‘on your hills’. khalal means ‘slain’ or ‘fallen’.
[2SA.1.26] I am distressed for you, my brother Jonathan. You were very pleasant to me. Your love for me was wonderful, more than the love of women. [§]
tsar-li alekha akhi Yehonatan na'amta li me'od nifla'ta ahava'tekha li me'ahavat nashim.
This verse is from 2 Samuel 1:26. It expresses David’s deep sorrow and affection for Jonathan. 'Tsar' means distressed or sorrowful. 'Alekha' means to you. 'Akhi' means my brother. 'Yohonatan' is a form of YHVH, meaning Yahveh, combined with the root 'natan' meaning to give, which implies 'Yahveh has given'. 'Na'amta' means you were sweet or pleasant. 'Li' means to me. 'Me'od' means very. 'Nifla'ta' means wonderful or marvelous. 'Ahava'tekha' means your love. 'Me'ahavat' means more than the love of. 'Nashim' means women.
[2SA.1.27] How have the strong ones fallen, and the tools of war been lost? [§]
eykh naphlu gibborim vayyovdu keli milkhama
This verse consists of several words. "eykh" means "how". "naphlu" means "fell". "gibborim" is plural and means "the strong ones" or "the heroes". "vayyovdu" means "and were lost". "keli" means "tools" or "instruments". "milkhama" means "of war". The verse is a lament, questioning how heroes have fallen and their weapons lost.
2SA.2
[2SA.2.1] And it happened after this, and David asked of Yahveh to say, "Shall I go up to one of the cities of Judah?" And Yahveh said to him, "Go up." And David said, "Where shall I go up?" And Yahveh said, "Hebron." [§]
vayhi akharei khen vayishal david bayahveh leemor ha’e’eleh be’akhat arei yehudah vayomer yahveh elav aleh vayomer david anah e’eleh vayomer chevrona
This verse describes David asking Yahveh where to go. 'Vayhi' means 'and it happened'. 'Akharei khen' means 'after this'. 'Vayishal' means 'and he asked'. 'Bayahveh' means 'of Yahveh'. 'Leemor' means 'to say'. 'Ha’e’eleh' means 'shall I go up'. 'Be’akhat' means 'to one of'. 'Arei yehudah' means 'cities of Judah'. 'Vayomer' means 'and He said'. 'Elav' means 'to him'. 'Anah' means 'where'. 'Chevrona' is the name of a city, Hebron.
[2SA.2.2] And David went up there, and also his two wives, Akhinoam of Yizreel and Avigail, wife of Naval of Carmel. [§]
va-ya'al sham david ve-gam sh'tei nashav akhinoam ha-yizre'elit ve-avigail eshet naval ha-karmeli
This verse describes David going up to a place with his two wives. 'David' remains 'David'. 'Nashav' means 'his women', translated as 'wives'. 'Akhinoam ha-yizre'elit' means 'Akhinoam the Yizre'elite', so 'Akhinoam of Yizreel'. 'Avigail eshet naval ha-karmeli' means 'Avigail, wife of Naval the Karmelite', so 'Avigail, wife of Naval of Carmel'. 'Va-ya'al sham' translates as 'and he went up there'.
[2SA.2.3] And David brought up his men who were with him, each man and his household, and they settled in the cities of Hebron. [§]
va-anashav asher-imo he'ela david ish u-veito va-yeshvu be'arei chevron
This verse describes David bringing up his men and their households and settling them in the cities of Hebron. 'Va'anashav' means 'and his men.' 'Asher-imo' means 'who were with him.' 'He'ela' is a verb meaning 'he brought up.' 'David' is the proper name David. 'Ish u-veito' means 'man and his house' or 'each man and his household.' 'Va-yeshvu' means 'and they settled.' 'Be'arei chevron' means 'in the cities of Hebron.'
[2SA.2.4] And the people of Judah came and anointed David there as king over the house of Judah. And they told David, saying, "The people of Jabesh Gilead, who buried Saul." [§]
Va-yavo'u anshei Yehudah va-yimshu sham et David le-melech al beit Yehudah va-yagidu le-David le-emor anshei Yavesh Gilead asher kavru et Shaul.
This verse describes the people of Judah anointing David as king over the house of Judah, and then informing David that the people of Jabesh Gilead had buried Saul. 'Va-yavo'u' means 'and they came'. 'Anshei' means 'men of' or 'people of'. 'Yehudah' is Judah. 'Va-yimshu' means 'and they anointed'. 'Sham' means 'there'. 'Et' is a direct object marker. 'David' is David. 'Le-melech' means 'as king'. 'Al' means 'over'. 'Beit' means 'house'. 'Va-yagidu' means 'and they told'. 'Le-emor' means 'saying'. 'Yavesh Gilead' is Jabesh Gilead. 'Asher' means 'who' or 'that'. 'Kavru' means 'they buried'. 'Shaul' is Saul.
[2SA.2.5] And David sent messengers to the people of Jabesh Gilead and said to them, "Blessed are you to Yahveh, that you did this kindness with your lord, with Saul, and you buried him." [§]
Va-yish-lach Dah-veed mal-ah-cheem el-an-sheh Yah-veesh Gil-ahd va-yoh-mer ah-leem beh-roo-cheem at-tem la-Yahveh ah-sher ah-see-tem ha-chesed ha-zeh im-ah-doh-nay-chem im-Shah-ool va-teek-beh-roo oh-toh.
This verse describes David sending messengers to the people of Jabesh Gilead after Saul’s death. He praises them for their kindness towards Saul and for burying him. 'Va-yish-lach' means 'and he sent.' 'Mal-ah-cheem' means 'messengers.' 'Dah-veed' is David. 'Yah-veesh Gil-ahd' is Jabesh Gilead. 'Va-yoh-mer' means 'and he said.' 'Ah-leem' means 'to you.' 'Beh-roo-cheem' means 'blessed.' 'At-tem' means 'you.' 'La-Yahveh' means 'to Yahveh.' 'Ah-sher' means 'that.' 'Ah-see-tem' means 'you did.' 'Ha-chesed' means 'the kindness.' 'Ha-zeh' means 'this.' 'Im-ah-doh-nay-chem' means 'with your lord.' 'Im-Shah-ool' means 'with Saul.' 'Va-teek-beh-roo' means 'and you buried.' 'Oh-toh' means 'him.'
[2SA.2.6] And now, Yahveh will make kindness and truth with you, and also I will do this goodness with you, that you did this thing. [§]
ve'atah ya'as-yeh-vah-veh im-ah-chem che-sed ve-eh-met, ve-gam an-o-chi eh-eh-seh it-chem ha-toh-vah ha-zo-at, ah-sher ah-see-tem ha-dah-var ha-zeh.
This verse expresses a promise of kindness and truth from Yahveh, and a reciprocal promise of goodness from the speaker to those who have acted in a certain way. 've'atah' means 'and now'. 'ya'as' means 'will do' or 'will make'. 'yeh-vah-veh' is Yahveh. 'im-ah-chem' means 'with you'. 'che-sed' means 'kindness'. 've-eh-met' means 'and truth'. 've-gam' means 'and also'. 'an-o-chi' means 'I'. 'eh-eh-seh' means 'will do'. 'it-chem' means 'with you'. 'ha-toh-vah ha-zo-at' means 'this goodness'. 'ah-sher' means 'that'. 'ah-see-tem' means 'you did'. 'ha-dah-var ha-zeh' means 'this thing' or 'this word'.
[2SA.2.7] And now, strengthen your hands and be warriors, for your lord Saul is dead, and also the house of Judah has anointed me as king over them. [§]
ve'atah techazkenah yedeychem vihyu livnei-chayil ki-met adoneychem Sha'ul vegam otie mashchu beit-Yehudah lemelech alayhem.
This verse is from 2 Samuel 2:7. 'Ve'atah' means 'and now'. 'Techazkenah' means 'strengthen'. 'Yedeychem' means 'your hands'. 'Vihyu' means 'and be'. 'Livnei-chayil' means 'sons of valor' or 'warriors'. 'Ki-met' means 'for died'. 'Adoneychem' means 'my Lord of you' or 'your lord'. 'Sha'ul' is the name Saul. 'Vegam otie' means 'and also me'. 'Mashchu' means 'anointed'. 'Beit-Yehudah' means 'house of Judah'. 'Lemelech' means 'for king'. 'Alayhem' means 'over them'.
[2SA.2.8] And Abner, son of Ner, commander of the army that belonged to Saul, took the man Ish-boshet, son of Saul, and he moved him to Mahanaim. [§]
ve-avner ben-ner sar-tsava asher le-shaul lakach et-ish boshet ben-shaul vayavirehu machanayim.
This verse describes Abner, son of Ner, the commander of Saul’s army, taking Ish-boshet, son of Saul, and moving him to Mahanaim. Each word is translated directly, avoiding traditional religious terminology. 'Sar-tsava' is a military title meaning 'commander of the army'. 'Machanayim' refers to a specific place name.
[2SA.2.9] And he anointed him, God of Gilead and God of the Assyrian and God of Israel, and over Ephraim and over Benjamin and over Israel, all of it. [§]
Va-yam-li-che-hu El-ha-gil-ead ve-El-ha-ash-oo-ree ve-El-yiz-re-el ve-al-ef-ra-yim ve-al-bin-ya-min ve-al-yis-ra-el kul-loh.
This verse describes the anointing or crowning of someone over various regions and people. 'Va-yam-li-che-hu' means 'and he anointed him'. 'El' is a name referring to God, or a god. 'ha-gil-ead' means 'the Gilead', 'ha-ash-oo-ree' means 'the Assyrian', 'yiz-re-el' means 'Israel', 'ef-ra-yim' means 'Ephraim', 'bin-ya-min' means 'Benjamin', 'yis-ra-el' means 'Israel', and 'kul-loh' means 'all of it'. The 've-al' construct means 'and over'.
[2SA.2.10] A man of shame, son of Saul, was forty years old when he began to reign over Israel, and he reigned for two years. But the house of Judah followed David. [§]
ben arba'im shanah ish boshet ben Shaul be-mal'kho al Yisrael ushtayim shanim malakh akh beit Yehudah hayu akharei David.
This verse describes the reign of Ishboshet, son of Saul. 'Ben' means 'son of'. 'Arba'im shanah' means 'forty years'. 'Ish boshet' is a name, meaning 'man of shame'. 'Be-mal'kho' means 'in his kingdom' or 'while he reigned'. 'Al Yisrael' means 'over Israel'. 'Ushtayim shanim' means 'two years'. 'Malakh' means 'he reigned'. 'Akh' means 'but'. 'Beit Yehudah' means 'the house of Judah'. 'Hayu akharei' means 'were after' or 'followed'. 'David' is a name.
[2SA.2.11] And it was the number of the days that David was king in Chevron over the house of Judah: seven years and six months. [§]
va-yhi mispar ha-yamim asher haya David melek be-Chevron al-beit Yehudah sheva shanim v'shisha hodashim.
This verse states the number of years David reigned as king in Chevron over the house of Judah. 'Va-yhi' means 'and it was'. 'Mispar' means 'number'. 'Ha-yamim' means 'the days'. 'Asher' means 'that' or 'which'. 'Haya' means 'was'. 'Melek' means 'king'. 'Be-Chevron' means 'in Chevron'. 'Al-beit Yehudah' means 'over the house of Judah'. 'Sheva shanim' means 'seven years'. 'V'shisha hodashim' means 'and six months'.
[2SA.2.12] And Avner son of Ner and the servants of Ish-boshet son of Shaul went out from the camps of Givona. [§]
Va yetse Avner ben Ner ve avdei Ish-boshet ben Shaul mi machanayim Givona.
This verse describes Avner, son of Ner, and the servants of Ish-boshet, son of Shaul, departing from the camp of Givona. Each name and noun will be translated literally. 'Va yetse' means 'and he went out'. 'Avner' is a proper noun, a name. 'Ben' means 'son'. 'Ner' is a proper noun, a name. 'Ve' means 'and'. 'Avdei' means 'servants'. 'Ish-boshet' is a proper noun, a name. 'Shaul' is a proper noun, a name. 'Mi' means 'from'. 'Machanayim' means 'camps'. 'Givona' is a proper noun, a name.
[2SA.2.13] And Joab, son of Zeruiah, and the servants of David went out and met them at the pool of Gibeon together, and these sat on the pool from this side, and these sat on the pool from that side. [§]
VeYoav ben-Tzruyah veAvdei David yatzu vayeifg'shum al-brekhat Giv'on yachdav vayeshvu elleh al-habrechah mizeh ve'elleh al-habrechah mizeh.
This verse describes Joab, son of Zeruiah, and the servants of David going out and meeting at the pool of Gibeon. They sat, some on one side of the pool, and some on the other side.
[2SA.2.14] And Avner said to Yoav, "Let the young men now rise and play before us." And Yoav said, "Let them rise." [§]
Va-yomer Avner el Yoav yakumu na ha-nearim vi-yischaku le-paneinu va-yomer Yoav yakumu.
This verse recounts a conversation between Avner and Yoav. Avner suggests that young men should rise and play before them. Yoav agrees and says they should rise.
[2SA.2.15] And they rose and crossed in number, twelve for Benjamin, and for the man Boshet son of Saul, and twelve of the servants of David. [§]
va-ya-koo-moo va-ya-av-roo be-mis-par sh-nayim a-sar le-vin-ya-min oo-le-ish boshet ben-sha-ool oo-sh-nayim a-sar me-av-day da-vid.
This verse describes a gathering or crossing of individuals. 'Va-ya-koo-moo' means 'and they rose' or 'and they stood up'. 'Va-ya-av-roo' means 'and they passed over' or 'and they crossed'. 'Be-mis-par' means 'in number'. 'Sh-nayim a-sar' means 'twelve'. 'Le-vin-ya-min' means 'for Benjamin'. 'Oo-le-ish boshet ben-sha-ool' means 'and for the man Boshet, son of Saul'. 'Oo-sh-nayim a-sar me-av-day da-vid' means 'and twelve of the servants of David'.
[2SA.2.16] And each man held the head of his companion and his sword was at the side of his companion, and they fell together. And he called that place 'The Section of the Rocks' which is in Giv'on. [§]
va-yachaziku ish berosh re'ehu vecharbo betzad re'ehu va-yip'lu yachdav vayikra la-makom ha-hu Chelqat ha-Tzurim asher be-Giv'on.
This verse describes a situation where people held each other's heads and stabbed each other with swords, falling together. It then states that the place was named 'The Section of the Rocks' which is in Giv'on.
[2SA.2.17] And the war was very hard on that day, and Avner and the men of Israel were defeated before the servants of David. [§]
Va-tee hee ha-mil-ha-mah ka-shah ad-me-od ba-yom ha-hoo va-yi-na-gef Av-ner ve-an-shee Yis-ra-el lif-nei av-dei Dah-vid.
This verse describes a fierce battle. 'Va-tee hee' means 'and it was'. 'Ha-mil-ha-mah' means 'the war'. 'Ka-shah' means 'hard' or 'difficult'. 'Ad-me-od' means 'very' or 'exceedingly'. 'Ba-yom ha-hoo' means 'on that day'. 'Va-yi-na-gef' means 'and he defeated'. 'Av-ner' is a proper name, Avner. 'Ve-an-shee Yis-ra-el' means 'and the men of Israel'. 'Lif-nei' means 'before'. 'Av-dei Dah-vid' means 'the servants of David'.
[2SA.2.18] And there were three sons of Zeruiah: Joab, and Abishai, and Asahel. And Asahel was swift of foot, like one of the gazelles that are in the field. [§]
va-yih-yu-sham shloshah benei tzeruyah yoav va-avishai va-ashahel va-ashahel kal b-raglav ke-achad ha-tzvaim asher ba-sadeh
This verse describes the three sons of Zeruiah: Joab, Abishai, and Asahel. It then states that Asahel was light on his feet, like one of the gazelles in the field.
[2SA.2.19] Asahel pursued after Avner, and he did not turn to go to the right, and to the left, from after Avner. [§]
vayirdof ashael acharei avner velo nata lalekhet al hayamin veal hasmol meacharei avner
This verse describes Asahel pursuing Avner. It states that Asahel did not turn to the right or to the left while pursuing Avner.
[2SA.2.20] And Avner turned behind him and said, "Are you Asahel?" And he said, "I am." [§]
va-yip-en Av-ner a-char-av va-yo-am-er ha-at-ta zeh a-sa-el va-yo-mer a-no-chi
This verse describes a scene where Avner turns and asks if Asahel is the one who is pursuing him. Asahel confirms that he is.
[2SA.2.21] And Abner said to him, “Turn to your right, or turn to your left, and seize for yourself one of the young men and take for yourself his garment’s skirt.” But Asahel refused to turn away from following after him. [§]
Va-yo-mer lo Av-ner neteh lecha al-yeminecha o al-smolecha ve-echoz lecha echad me-ha-ne-arim ve-kach lecha et chal-tza-to ve-lo avah Asa-el la-soor me-acharav
This verse describes Abner attempting to convince Asahel to step aside. Abner offers Asahel a choice of direction – to the right or to the left – and suggests he take one of the young men and take his garment’s skirt as a prize. Asahel refuses to turn away from following Abner.
[2SA.2.22] And Avner still added, saying to Asahel, "Turn away from behind me. Why would you strike me to the ground, and how will I show my face to Yoav your brother?" [§]
vayosef od avner leemor el asha'el sur lecha me'acharai lamah achechah artzah ve'ech essa panai el yoav achicha.
This verse is from 2 Samuel 3:35. It is a plea from Avner to Asahel, urging him to move away. Avner fears that if Asahel continues to pursue him, he will be forced to strike him down, and he will then have no face to show to Yoav, his brother. It's a desperate attempt to avoid a violent confrontation. 'Vayosef' means 'and he added'. 'Od' means 'still' or 'again'. 'Leemor' means 'to say'. 'Sur lecha' means 'turn away from me'. 'Lamah' means 'why'. 'Achechah' means 'you strike'. 'Artzah' means 'to the ground'. 'Ve'ech' means 'and how'. 'Essa panai' means 'lift up my face' (idiomatic for 'show my face'). 'Achicha' means 'your brother'.
[2SA.2.23] But he refused to turn aside, and Abner struck him with the back of the spear at the fifth rib, so the spear went out from his back, and he fell there and died. And everyone who came to the place where he fell died, and the rest stood. [§]
Va-ye-ma-en la-soor va-ya-keh-hoo Av-ner be-ah-har-ei ha-ha-neet el-ha-ho-mesh va-tei-tseh ha-ha-neet mei-ah-har-av va-yip-pal-sham va-yamot ta-hat-tav va-ye-hi kol-ha-ba el-ha-ma-kom asher-na-fal sham as-sa-el va-yamot va-ya-am-doo.
This verse describes Asahel being struck and killed by Abner in battle. It details how Abner struck Asahel with the blunt end of a spear, causing the spear to exit his back, and how Asahel fell and died. It also states that anyone who came to the place where Asahel fell also died, and those remaining stood.
[2SA.2.24] And Joab and Abishai pursued after Avner, and the sun was setting, and they came until the hill of Ama, which is over the face of the pass, the way of the wilderness of Gibeon. [§]
vayirdfu yo'av va'avishay acharei avner vehashemesh ba'ah vehemah bau ad-giveat amah asher al-p'nei-gichach derech midbar giv'on
This verse describes Joab and Abishai pursuing Avner. The sun is setting as they reach the hill of Ama, which is near the pass facing the wilderness of Gibeon.
[2SA.2.25] The sons of Benjamin gathered after Abner, and they became as one group, and they stood at the head of one hill. [§]
vayitkabtsoo bnei binyamin acharei avner vayihyu la'agudah echat vayya'amdu al rosh givah echat
This verse describes the sons of Benjamin gathering together after Abner. ‘Vayitkabtsoo’ means ‘they gathered’. ‘Bnei Binyamin’ means ‘sons of Benjamin’. ‘Acharei Avner’ means ‘after Abner’. ‘Vayihyu’ means ‘they became’. ‘La'agudah echat’ means ‘to one company’ or ‘as one group’. ‘Vayya'amdu’ means ‘they stood’. ‘Al rosh givah echat’ means ‘at the head of one hill’.
[2SA.2.26] And Avner called to Yoav and said, "Will the sword eat forever? Do you not know that bitterness will be in the end? And until when will you not tell the people to return from following their brothers?" [§]
Va-yik-ra Av-ner el Yo-av va-yo-mer ha-lanetzach to-achal cherev ha-lo yada-ta ki mara tihyeh ba-acharonah ve-ad-matay lo-to-mar la-am la-shuv mei-acharei acheyhem.
This verse recounts a conversation between Avner and Yoav. Avner calls out to Yoav and asks him if the sword will consume forever. He then questions if Yoav doesn't know that bitterness will be in the end. Finally, he asks until when Yoav will not tell the people to return to their brothers.
[2SA.2.27] And Joab said, “Living are the Gods, that if you had not spoken, then from the morning the people would have gone home, each man from behind his brother.” [§]
Va-yo-mer Yo-av, chai ha-Elohim, ki lu-lei di-bar-ta, ki az mei-ha-bo-ker na-a-lah ha-am, ish mei-a-cha-rei a-chiv.
This verse is from 2 Samuel 20:1. It recounts Joab’s statement to a woman who requested he determine who was responsible for the death of Abner. Joab states that if she hadn’t spoken, the matter would have been settled by morning with everyone going home. 'Va-yo-mer' means 'and he said'. 'Yo-av' is the name 'Joab'. 'Chai' means 'living' or 'alive'. 'Ha-Elohim' means 'the Gods'. 'Ki' means 'that' or 'because'. 'Lu-lei' means 'if not'. 'Di-bar-ta' means 'you had spoken'. 'Az' means 'then'. 'Mei-ha-bo-ker' means 'from the morning'. 'Na-a-lah' means 'would have gone up'. 'Ha-am' means 'the people'. 'Ish' means 'man'. 'Mei-a-cha-rei a-chiv' means 'each from behind his brother'.
[2SA.2.28] And Yoav sounded the trumpet, and all the people stood, and they did not pursue Israel anymore, and they did not add to fighting anymore. [§]
va-yit-ka Yo-av ba-shoh-far va-ya-am-du kol-ha-am ve-lo yir-def-u od a-char-ei Yis-ra-el ve-lo yas-fu od le-hi-la-chem.
This verse describes Yoav (Joab) sounding the trumpet, causing all the people to stand and cease pursuing the Israelites. It indicates a halt to the conflict. 'Yoav' is a proper noun, a person's name. 'Hashophar' is 'the trumpet'. 'Kol ha'am' is 'all the people'. 'Yisrael' is Israel. The verbs indicate a stopping of pursuit and fighting.
[2SA.2.29] And Abner and his men went in the Arabah all the night, and they crossed the Jordan, and they went all the division, and they came to Mahanaim. [§]
Veh-av-ner va-an-a-shav hal-khu ba-a-ra-vah kol ha-lai-lah ha-hu va-ya-av-ru et-ha-yar-den va-ye-lekhu kol-ha-bit-ron va-ya-vo mah-na-yim.
This verse describes Abner and his men traveling through the Arabah (desert) all night, crossing the Jordan River, and arriving at Mahanaim. It details their journey and destination. The verse uses several conjunctions ('and') to string together the sequence of events.
[2SA.2.30] And Joab returned after Abner, and he gathered all the people, and they were counted from the servants of David, nineteen men. And God did it. [§]
Ve-yoav shav me-acharei avner va-yikbots et-kol-ha-am va-yipakdu me-avdei david tishah-ah-sar ish va-asah El.
This verse describes Joab returning after Abner and gathering all the people. A census is then taken of David’s servants, and the number is nineteen men. Finally, it states that God did this.
[2SA.2.31] And the servants of David struck those from Benjamin and the people of Avner, three hundred and sixty men died. [§]
ve'avdei david hiku mibinyamin ube'anshei avner shlosh me'ot vesishim ish metu.
This verse describes the servants of David striking those from Benjamin and the people of Avner, resulting in three hundred and sixty deaths. 've'avdei' means 'and the servants of'. 'David' is a proper noun. 'hiku' means 'they struck'. 'mibinyamin' means 'from Benjamin'. 'ube'anshei avner' means 'and the people of Avner'. 'shlosh me'ot vesishim' means 'three hundred and sixty'. 'ish' means 'man/person'. 'metu' means 'they died'.
[2SA.2.32] They carried Asahel and buried him in the tomb of his father, which is Bethlehem. And Joab and his men walked all night, and the dawn shone for them at Hebron. [§]
vayis'u et-'asah'el vayikberuhu bekever aviv asher beit lachem vayelchu kol-hallayla yo'av va'anashav vay'or lahem bechevron
This verse describes the burial of Asahel, Joab's brother, who was killed by Abner. 'Vayis'u' means 'they carried.' 'Et-'asah'el' means 'Asahel.' 'Vayikberuhu' means 'they buried him.' 'Bekever aviv' means 'in the tomb of his father.' 'Asher beit lachem' means 'which is Bethlehem.' 'Vayelchu kol-hallayla' means 'and they walked all night.' 'Yo'av va'anashav' means 'Joab and his men.' 'Vay'or lahem bechevron' means 'and the dawn shone for them at Hebron.'
2SA.3
[2SA.3.1] And the war was long between the house of Saul and between the house of David. And David went and was strong, and the house of Saul went and became weak. [§]
va-tee hee ha-mil-ha-mah a-roo-kah bein beit sha-ool u-bein beit da-vid ve-da-vid holech ve-cha-zek u-beit sha-ool hole-chim ve-da-leem.
This verse describes a long war between the house of Saul and the house of David. It states that David grew stronger while the house of Saul grew weaker.
[2SA.3.2] And they bore sons to David in Hebron, and his firstborn was Amnon to Ahinoam the Jezreelitess. [§]
va-yil-du le-da-vid ba-nim be-chev-ron va-ye-hi ve-chor-o am-non la-a-chi-no-am ha-yiz-re-e-lit.
This verse describes the birth of David’s sons in Hebron. It specifically states that his firstborn son was Amnon, whose mother was Ahinoam the Jezreelitess. The verbs and prepositions are relatively straightforward, describing parentage and location. ‘Ve’ indicates ‘and’ which is used to connect clauses.
[2SA.3.3] And his second was Kil'av, the wife of Avigal the Carmelite, and the third was Avshalom, son of Ma'akha, daughter of Talmai, king of Gshur. [§]
u mishnehu kil'av la'avigal eshet naval hakar'meli vehashlishi avshalom ben ma'akha bat talmai melekh gshur
This verse lists the wives of David. 'Mishnehu' means 'his second'. 'Kil'av' means 'like a wife', or 'as a wife'. 'Avigal' is a proper name. 'Eshat' means 'wife of'. 'Naval' is a proper name. 'Hakar'meli' is 'the Carmelite', meaning from Carmel. 'Hashlishi' means 'the third'. 'Avshalom' is a proper name. 'Ben' means 'son of'. 'Ma'akha' is a proper name. 'Bat' means 'daughter of'. 'Talmai' is a proper name. 'Melekh' means 'king of'. 'Gshur' is a place name.
[2SA.3.4] And the fourth was my Lord knows, son of Khaggit, and the fifth was Judged, son of Avital. [§]
veh-har-bee-ee ad-oh-nee-yah ben-khag-geet veh-hah-khah-mee-shee shif-tah-yah ben-ah-vee-tal
This verse lists the names of sons. 'veh' means 'and'. 'har-bee-ee' means 'the fourth'. 'ad-oh-nee-yah' is a name meaning 'my Lord knows'. 'ben' means 'son of'. 'khag-geet' is a name. 'hah-khah-mee-shee' means 'the fifth'. 'shif-tah-yah' is a name meaning 'judged'. 'ah-vee-tal' is a name.
[2SA.3.5] And the sixth, she conceives for David a young cow, this one will be born to David in Chevron. [§]
veha-shishi yitrea-m le-eglah eshet David, eleh yul-du le-David be-chevron.
This verse lists the sixth son of David. "Shishi" means sixth. "Yitrea-m" is a verb meaning 'he conceives' or 'becomes pregnant'. "Eglah" means a young cow or heifer, and is used here as a name. "Eshet David" literally means 'wife of David'. "Yul-du" means 'they will be born'. "Be-chevron" means 'in Chevron'.
[2SA.3.6] And it came to pass, in the being of the war between the house of Saul and between the house of David, and Avner was strengthening himself in the house of Saul. [§]
va-ye-hee bi-heyot ha-mil-cha-mah bein beit Sha-ool u-bein beit Da-vid ve-Av-ner ha-yah mit-cha-zek be-beit Sha-ool.
This verse describes the beginning of a war between the house of Saul and the house of David. It states that Avner was strengthening himself within the house of Saul.
[2SA.3.7] And Saul had a concubine, and her name was Rizpah, daughter of Aiah. And he said to Avner, "Why did you go to my father’s concubine?" [§]
u-le-sha-ul pil-egesh u-shma-ah riz-pah bat-ai-yah va-yo-mer el-av-ner ma-doo-ah va-tah el-pi-legesh avi.
This verse describes Saul having a concubine named Rizpah, daughter of Aiah. He asks Avner, his commander, why Avner went to Saul's concubine.
[2SA.3.8] And Avner was very angry at the words of Ishboshet, and he said, "Is my head a dog’s that I should be against Judah? Today I will do kindness for the house of Saul your father, to his brothers, and to his friends, and I did not put you in the hand of David. Why do you now require punishment for the sin of the woman?" [§]
Va-yichar le-Avner me-od al-divrei Ish-boshet va-yomer ha-rosh kelev anochi asher li-Yehudah ha-yom e-eseh chesed im-beit Sha'ul avicha el-echav ve-el-mere'ehu ve-lo himtzitcha be-yad David vatifkod alai avon ha-isha ha-yom.
This verse recounts Avner's anger towards Ishboshet's accusations. Avner expresses his loyalty to the house of Saul and his unwillingness to harm David, questioning why he is being punished for the sin of another woman. 'Avner' is a proper noun, a name. 'Ishboshet' is also a proper noun, a name. 'Yehudah' is a place name, Judah. 'Sha'ul' is a proper noun, Saul. 'David' is a proper noun, David.
[2SA.3.9] Thus may the Gods do to Avner, and may they add to him, because as Yahveh swore to David, so will I do to him. [§]
koh-ya-ah-seh Elohim le-Avner ve-koh yosif lo ki ka-asher nish-bah Yahveh le-David ki-ken eh-eh-seh lo.
This verse expresses a wish or curse, stating what 'the Gods' will do to Avner, and adding to it, because of the oath Yahveh made to David. The structure emphasizes a consequence based on a prior promise.
[2SA.3.10] To transfer the kingdom from the house of Saul and to establish the throne of David over Israel and over Judah, from Dan and to Beersheba. [§]
leha'avir hamamlacha mibeit Sha'ul ulehakim et kisse David al Yisrael ve'al Yehudah midan ve'ad beer shava.
This verse describes the transfer of the kingdom from the house of Saul and the establishment of David’s throne over Israel and Judah, from Dan to Beersheba. 'Leha'avir' means 'to transfer'. 'Hamamlacha' means 'the kingdom'. 'Mibeit' means 'from the house of'. 'Sha'ul' is Saul’s name. 'Ulehakim' means 'and to establish'. 'Et kisse' means 'the throne of'. 'David' is David’s name. 'Al Yisrael' means 'over Israel'. 'Ve'al Yehudah' means 'and over Judah'. 'Midan' means 'from Dan'. 'Ve'ad beer shava' means 'and to Beersheba'.
[2SA.3.11] And David was no longer able to return a word to Abner from his fear of him. [§]
Velo yachol od lehashiv et Avner davar miyirat’o oto.
This verse describes David’s inability to respond to Abner due to his fear of him. ‘Velo’ means ‘and not’. ‘Yachol’ means ‘able’. ‘Od’ means ‘still’ or ‘again’. ‘Lehashiv’ means ‘to return’ or ‘to answer’. ‘Et’ is a grammatical particle. ‘Avner’ is a proper noun, the name Abner. ‘Davar’ means ‘word’ or ‘matter’. ‘Miyirat’o’ means ‘from his fear of’. ‘Oto’ means ‘him’.
[2SA.3.12] And Avner sent messengers to David under him, saying, "To whom does the land belong?" Saying, "You have made a covenant with me, and behold, my hand is with you to turn all of Israel to you." [§]
va-yish-lakh Av-ner mal-akh-im el-Da-vid takh-tav le-e-mor le-mi a-retz le-e-mor kar-ta brit-kha it-ti ve-hi-neh ya-di im-makh le-ha-sev e-le-kha et-kol Yis-ra-el
This verse describes Avner, a commander in Saul's army, sending messengers to David to propose an alliance. He asks whose side the land is on, indicating a potential shift in allegiance. He states that David has made a covenant with him and that his hand is with David to turn all of Israel towards him.
[2SA.3.13] And he said, "Good, I will cut a covenant with you, but one thing I ask of you: do not see my face unless you bring Michal, daughter of Saul, with you when you come to see my face." [§]
Va-yo-mer tov ani ek-rot it-cha berit ach davar echad anochi sho-el me-it-cha le-amor lo-tir-eh et-panai ki im lifnei he-vi-a-cha et Michal bat-Shaul be-vo-acha li-re-ot et-panai.
This verse describes a situation where someone is offering a covenant, but requests a specific condition be met as part of the agreement. The speaker states that the offer is good, and is willing to enter into an agreement, however they request that they not see the face of the other party unless they bring Michal, daughter of Saul, with them when coming to see the speaker’s face.
[2SA.3.14] And David sent messengers to Ishboshet son of Saul, saying, "Give my wife Michal, whom I betrothed to me, in exchange for one hundred foreskins of the Philistines." [§]
Va-yish-lach Da-vid mal-a-chim el-ish-boshet ben-Sha-ul le-emor tenah et-ish-ti et-Michal asher erasti li b’meah arlot plishtim.
This verse describes David sending messengers to Ish-boshet, the son of Saul, to request the return of his wife Michal. David offers a payment of one hundred foreskins of the Philistines in exchange for her. ‘Va-yish-lach’ means ‘and he sent’. ‘Mal-a-chim’ means ‘messengers’. ‘El’ means ‘to’. ‘Ish-boshet’ is a name. ‘Ben’ means ‘son’. ‘Sha-ul’ is Saul’s name. ‘Le-emor’ means ‘saying’. ‘Tenah’ means ‘give’. ‘Et-ish-ti’ means ‘my wife’. ‘Michal’ is a name. ‘Asher’ means ‘that’ or ‘who’. ‘Erasti’ means ‘I betrothed’. ‘Li’ means ‘to me’. ‘B’meah’ means ‘in one hundred’. ‘Arlot’ means ‘foreskins’. ‘Plistim’ means ‘Philistines’.
[2SA.3.15] And the man sent Shame away, and he took her from a man, from the son of Heart, Delivered by God. [§]
va-yish-lach ee-sh bo-shet va-yee-ka-che-ha may-im ee-sh may-im pal-tee-el ben-la-voosh
This verse describes a man sending a woman away and taking another from a different man. 'Vayishlach' means 'and he sent away'. 'Ish' means 'man'. 'Boshet' is a name, and will be translated as 'Shame'. 'Vayikacheha' means 'and he took her'. 'Meim' means 'from'. 'Pal-tee-el' is a name, and will be translated as 'Delivered by God'. 'Ben' means 'son of'. 'Lavosh' is a name and will be translated as 'Heart'.
[2SA.3.16] And he went with her, her husband walking and weeping behind her until the young men. And Abner said to him, "Go back." And he returned. [§]
va-yeh-lek it-tah ee-shah-hah hah-lohkh oo-vah-khoh ah-hah-reh-hah ad-bah-hoo-rim va-yoh-mer eh-lahv eh-lee-v lekh shuv va-yah-shov
This verse describes a man walking with a woman, then weeping behind her until a certain place. Then, Abner says to him to return, and he does return. ‘Elahv’ is a form of ‘El’ indicating a God or divine being. ‘It-tah’ means ‘with her.’ ‘Hah-lohkh’ means ‘walking,’ and ‘oo-vah-khoh’ means ‘and weeping.’ ‘Ad-bah-hoo-rim’ signifies ‘until the young men’ or ‘until a certain place.’ ‘Lekh’ means ‘go’ or ‘return.’ ‘Shuv’ means ‘back’ or ‘again.’
[2SA.3.17] And the word of Abner was with the elders of Israel, saying, "You have been seeking David to be king over you both yesterday and the day before yesterday." [§]
oo-deh-var Av-ner ha-yah im-zee-kneh-ee Yis-ra-el le-mor gam-temol gam-shil-shom he-yee-tem me-va-kash-eem et-David le-me-lech a-lei-chem.
This verse recounts a statement made by Abner to the elders of Israel. He is reminding them that they have been seeking David to be their king for a while now, referencing 'yesterday' and 'the day before yesterday' as evidence of their consistent desire.
[2SA.3.18] And now, do this, for Yahveh has said to David, saying, "By the hand of David, my servant, save my people Israel from the hand of the Philistines and from the hand of all their enemies." [§]
ve'atah asu ki YHVH amar el-David le'emor beyad David avdi hoshi'a et-ami Yisrael miyad P'lishtim u'miyad kol-oyveihem.
This verse relays a command based on a declaration from Yahveh to David. It states that Yahveh has said to David that, through David, his servant, the people of Israel will be saved from the Philistines and all their enemies.
[2SA.3.19] And Abner also spoke to Benjamin, and Abner also went to speak to David in Chevron, all that was good in the eyes of Israel and in the eyes of all the house of Benjamin. [§]
va-ye-da-ber gam-av-ner be-oz-nei bin-ya-min va-ye-lech gam-av-ner le-da-ber be-oz-nei da-vid be-chev-ron et kol-asher-tov be-ei-nei yis-ra-el u-ve-ei-nei kol-beit bin-ya-min.
This verse describes Abner speaking to both Benjamin and David. 'Va-ye-da-ber' means 'and he spoke'. 'Gam' means 'also'. 'Be-oz-nei' means 'to the ears of' or 'to'. 'Va-ye-lech' means 'and he went'. 'Et' is a grammatical marker indicating a definite object. 'Kol-asher-tov' means 'all that is good'. 'Be-ei-nei' is 'in the eyes of' or 'to'. 'Kol-beit' is 'all the house of'.
[2SA.3.20] And Avner came to David in Hebron, and with him were twenty men. And David made a feast for Avner and for the men who were with him. [§]
Va-yo-vo Av-ner el-Da-vid Chev-ron ve-ito es-rim an-ash-im va-ya-as Da-vid le-Av-ner ve-la-an-ash-im asher-ito mis-teh.
This verse describes Avner coming to David in Hebron with twenty men, and David making a feast for Avner and the men with him. The names and titles are literal translations.
[2SA.3.21] And Abner said to David, "I will arise and go and gather all of Israel to my Lord the king, that they may make a covenant with you, and you may reign over all that your soul desires." And David sent Abner, and he went in peace. [§]
Va-yo-mer Av-ner el-Da-vid a-koo-mah ve-eh-leh-khah ve-ek-betsah el-a-do-nai ha-me-lech et-kol Yis-ra-el ve-yikh-re-too it-khah b'rit u-malakh-ta be-kol a-sher te-ah-veh naf-she-kha. Va-ye-shal-lakh Da-vid et-Av-ner va-ye-lekh be-sha-lom.
This verse recounts Abner's proposal to David. Abner offers to gather all of Israel to make a covenant with David and to make him king over all that his soul desires. David then sends Abner away in peace.
[2SA.3.22] And behold, the servants of David and Joab came from the army and brought with them a great spoil. And Avner was not with David in Hebron, for he had sent him away and he went in peace. [§]
vehinneh avdei david veyoav ba mehaagedud veshalal rav imam heviu veavner eynenu im-david bechevron ki shilcho vayelech beshalom
This verse describes the return of David’s servants and Joab with a large spoil. It also notes that Avner is not with David in Hebron, because David had sent him away in peace.
[2SA.3.23] And Yoav and all the army who were with him came and they told Yoav, saying, Avner, son of Ner, has come to the king, and he sent him away, and he went in peace. [§]
ve-yo-av ve-chol-ha-tzava asher-ito bau vayagidu le-yo-av le-emor ba-avner ben-ner el-ha-melech vayishalehu va-yelech be-shalom.
This verse describes Yoav being informed that Avner, son of Ner, has come to the king. Yoav sends Avner away and he departs in peace. 'Ve' means 'and'. 'Chol' means 'all'. 'Ha' is the definite article 'the'. 'Tzava' means 'army'. 'Asher-ito' means 'who is with him'. 'Bau' means 'they came'. 'Vayagidu' means 'they told'. 'Le-yo-av' means 'to Yoav'. 'Le-emor' means 'saying'. 'Ba-avner' means 'Avner has come'. 'Ben' means 'son'. 'El' means 'to'. 'Ha-melech' means 'the king'. 'Vayishalehu' means 'he sent him'. 'Va-yelech' means 'and he went'. 'Be-shalom' means 'in peace'.
[2SA.3.24] And Yoav came to the king and said, "What have you done? Behold, Avner has come to you, why did you send him? And he went, going." [§]
va-yo-vo yo-av el-ha-me-lech va-yo-mer meh a-see-tah hin-neh vah av-ner e-ley-chah la-mah zeh shi-lach-toh va-yeh-lech ha-loch
This verse describes Yoav coming to the king and questioning him about sending Avner to him. 'Yoav' is a proper name. 'Ha-melech' means 'the king'. 'Avner' is another proper name. 'Meh a-see-tah' literally translates to 'what have you done?'. 'Hin-neh' means 'behold'. 'E-ley-chah' means 'to you'. 'La-mah zeh' means 'why this?'. 'Shi-lach-toh' means 'you sent him'. 'Va-yeh-lech ha-loch' means 'and he went, going'.
[2SA.3.25] You knew Avner, son of Ner, because he came to test you and to know your going out and your coming in, and to know all that you do. [§]
yah-da-tah et av-ner ben-ner kee leef-toh-tah bah vee-lah-dah-ah et mo-tsah-khah vee-et mo-vo-eh-kah vee-lah-dah-ah et kol asher atah o-seh
This verse describes someone knowing Avner, son of Ner, and the reason for his coming. It details Avner’s intention to discover someone’s going out and coming in, and everything that someone does. ‘Yahveh’ is not present in this verse.
[2SA.3.26] And Yo'av went out from with David, and he sent messengers after Avner, and they brought him back from the cistern. And David did not know. [§]
vayyetze Yo'av me'im David vayishlach mal'achim acharei Avner vayashivu oto mibbor haSirah v'David lo yada
This verse describes Yo'av going from David and sending messengers after Avner. These messengers brought Avner back from the cistern. David was not aware of this action.
[2SA.3.27] And Avner returned to Chevron, and Yoav drew him into the midst of the gate to speak with him privately. And Chamish struck him there, and he died in blood. Asa-el, his brother. [§]
vayashav avner chevron vayatehu yoav el-toch hasha'ar ledaber ito bashali vayakehu sham chamish vayamat bedam asa-el achiv
This verse describes a meeting between Avner and Yoav, and the subsequent murder of Avner. 'Vayashav' means 'and he returned'. 'Avner' is a proper noun, a name. 'Chevron' is a place name. 'Vayatehu' means 'and he drew him'. 'Yoav' is a proper noun, a name. 'El-toch' means 'into the midst of'. 'Hasha'ar' means 'the gate'. 'Ledaber' means 'to speak'. 'Ito' means 'with him'. 'Bashali' means 'in peace' or 'privately'. 'Vayakehu' means 'and he struck him'. 'Sham' means 'there'. 'Chamish' is a proper noun, a name, indicating the person who struck him. 'Vayamat' means 'and he died'. 'Bedam' means 'in blood'. 'Asa-el' is a proper noun, a name, indicating the brother. 'Achiv' means 'his brother'.
[2SA.3.28] And David heard of it after a time, and he said, "I am innocent, and my kingdom is innocent with Yahveh forever from the blood of Avner son of Ner." [§]
Va-yishma David me-acharei khen, va-yomer naki anochi u-mamlachti me-im Yahveh ad-olam mid-dmei Avner ben-Ner.
This verse describes David hearing of something after a time, and then declaring his innocence and the innocence of his kingdom regarding the blood of Avner, son of Ner. Let's break down the names: 'David' remains 'David'. 'Yahveh' is translated literally as 'Yahveh'. 'Avner' remains 'Avner', and 'Ner' remains 'Ner'.
[2SA.3.29] May running afflictions be upon the head of Joab, and upon all the house of his father, and may a genital discharge and skin disease and one who holds a pledge and one falling by the sword and lack of bread not be wiped out from the house of Joab. [§]
yakhulu al-rosh yo'av ve-el kol-beit aviv ve-al-yikkaret mi-beit yo'av zav u-metzora u-machazik ba-pelech ve-nofel ba-cherev vachasar-lachem.
This verse details a curse upon the house of Joab. It states that various afflictions – running, a genital discharge, skin disease, holding a pledge, falling by the sword, and lack of bread – should not be wiped out from the house of Joab. This is a declaration that these misfortunes will continue to plague his family. ‘Roash’ refers to a running affliction, a flow of some kind, often used for a genital discharge. ‘Pelech’ refers to holding someone’s garment as a pledge, representing financial hardship and powerlessness. ‘Zav’ is a man with a genital discharge, making him ritually unclean. ‘Metzora’ is someone afflicted with a skin disease like leprosy, also ritually unclean.
[2SA.3.30] And Joab and Abishai, his brother, killed Avner on account of that he killed Asahel, their brother, in Gibeon in war. [§]
ve-yo’av va-avishai akhiv har’gu le-avner al asher hemit et-ashahel akhiehem begiv’on bamikhama.
This verse describes the killing of Avner by Joab and Abishai, the brother of Joab. The reason given is that Avner killed Asahel, their brother, during a battle in Gibeon. Let’s break down the names and terms: Yo’av is Joab, Avishai is Abishai, Avner is Avner, Asahel is Asahel, and Gib’on is Gibeon. The words ‘ve’ translates to ‘and’, ‘va’ is also ‘and’, ‘le’ translates to ‘to’, ‘al’ is ‘on account of’, ‘asher’ is ‘that’, ‘hemit’ means ‘he killed’, ‘et’ is a particle indicating the definite object, ‘akhiv’ means ‘his brother’, ‘begiv’on’ is ‘in Gibeon’, ‘bamikhama’ means ‘in war’.
[2SA.3.31] And David said to Yoav and to all the people who were with him, “Tear your clothes and put on sackcloth, and lament before Avner.” And the king David walked behind the bier. [§]
Va-yo-mer David el Yoav ve-el kol ha-am asher ito kir’u bigdeichem ve-chigru sakim ve-sifdu lifnei Avner ve-ha-melech David holech acharei ha-mita.
This verse describes David’s reaction to the death of Abner, Saul’s former general. David orders his people to mourn by tearing their clothes, wearing sackcloth, and lamenting before Abner’s bier. He himself follows behind the bier.
[2SA.3.32] And they buried Abner in Hebron, and the king raised his voice and wept to the grave of Abner, and all the people wept. [§]
vayikberu et avner bechevron vaysa hammelech et qolo vayevok el qever avner vayivku kol haam.
This verse describes the burial of Abner and the reaction of the king and the people. 'Vayikberu' means 'and they buried'. 'Et Avner' means 'Abner'. 'Bechevron' means 'in Hebron'. 'Vaysa hammelech' means 'and the king raised'. 'Et qolo' means 'his voice'. 'Vayevok' means 'and he wept'. 'El qever Avner' means 'to the grave of Abner'. 'Vayivku kol haam' means 'and all the people wept'.
[2SA.3.33] And the king inquired of Avner, and said, "Is Avner behaving like a fool? May Avner die like Nabal!" [§]
va-yo-nen ha-me-lech el-av-ner va-yo-mar ha-kmo-t na-val ya-mut av-ner.
This verse describes the king seeking out Avner and asking why Avner is behaving like a fool, and saying that Avner should die like Nabal.
[2SA.3.34] Your hand is not bound and your feet were not brought to bronze as you fell before sons of wickedness. And all the people added to weeping over him. [§]
yad-cha lo-asur-ot ve-rag-le-cha lo-lin-chus-ta-yim hu-ga-shu ki-ne-fol lif-nei bnei-a-vlah na-fal-ta va-yo-si-fu kol-ha-am liv-koch a-lav
This verse describes a situation where someone has fallen before wicked people. 'Yadcha' means 'your hand', 'lo-asur-ot' means 'not bound'. 'Rag-le-cha' means 'your feet', 'lo-lin-chus-ta-yim' means 'not to bronze'. 'Hu-ga-shu' means 'they were brought'. 'Ki-ne-fol' means 'as falling'. 'Bnei-a-vlah' means 'sons of wickedness'. 'Na-fal-ta' means 'you fell'. 'Va-yo-si-fu' means 'and they added'. 'Kol-ha-am' means 'all the people'. 'Liv-koch' means 'to weep'. 'A-lav' means 'over him'.
[2SA.3.35] And all the people came to join David to bring him bread while it was still day. And David swore, saying, “Thus may the Gods do to me, and add to it, if I should taste bread or anything else before the sun comes.” [§]
va-ya-vo kol-ha-am le-havrot et-David le-chem be-od ha-yom va-yishaba David le-emor koh ya-aseh-li Elohim ve-koh yosif ki im-lifnei bo ha-shemesh ete-tam le-chem o kol-me-umah.
This verse describes the people coming to David to bring him bread while it was still day. David then makes an oath, stating that God should do to him, and add to it, if he were to taste bread or anything else before the sun sets.
[2SA.3.36] And all the people recognized it, and it was good in their eyes, like all that the king did was good in the eyes of all the people. [§]
vekhal-ha-am hikiru vayitav be-eineihem kechol asher asa hamelech be-einei kol-ha-am tov.
This verse describes the people's reaction to something the king has done. 'Vekhal-ha-am' means 'and all the people'. 'Hikiru' means 'they recognized'. 'Vayitav be-eineihem' means 'and it was good in their eyes', or 'they approved'. 'Kechol asher asa hamelech' means 'like all that the king did'. 'Be-einei kol-ha-am' means 'in the eyes of all the people'. 'Tov' means 'good'.
[2SA.3.37] And all the people and all of Israel knew on that day that it was not from the king to cause the death of Avner son of Ner. [§]
vayedu kol-ha-am vekol-yisrael bayom hahu ki lo hayta mehammelech lehamit et avner ben ner.
This verse describes the people and all of Israel understanding on that day that it was not from their king to cause the death of Avner son of Ner. The verb 'vayedu' means 'and they knew'. 'Kol-ha-am' means 'all the people'. 'Ve kol-yisrael' means 'and all of Israel'. 'Bayom hahu' means 'on that day'. 'Ki lo hayta' means 'that it was not'. 'Mehammelech' means 'from the king'. 'Lehamit' means 'to cause to die'. 'Et avner ben ner' means 'Avner son of Ner'.
[2SA.3.38] And the king said to his servants, "Do you not know that a prince and a great one has fallen this day in Israel?" [§]
va-yo-mer ha-me-lech el-av-adav ha-lo te-de-u ki-sar ve-gadol na-fal ha-yom ha-zeh be-yis-ra-el.
This verse recounts a king speaking to his servants. 'ha-me-lech' means 'the king'. 'el-av-adav' means 'to his servants'. 'ha-lo te-de-u' is a question meaning 'do you not know?'. 'sar ve-gadol' means 'a prince and a great one'. 'na-fal' means 'has fallen'. 'ha-yom ha-zeh' means 'this day'. 'be-yis-ra-el' means 'in Israel'.
[2SA.3.39] And I today am tender and anointed king, and these men, the sons of Zeruiah, are stronger than I. May Yahveh repay the doer of evil according to his wickedness. [§]
ve-anokhi ha-yom rakh u-mashukh melek ve-ha-anashim ha-elleh benei tzruyah qashim mimeni yishalem Yahveh le-oseh ha-raah ker-ahto.
This verse describes David’s vulnerability as the newly anointed king and acknowledges the strength of his cousins, the sons of Zeruiah. It concludes with a plea for Yahveh to repay the evildoer according to his wickedness. 'Rakh' means soft or tender, indicating David’s youth and inexperience. 'Mashukh' means anointed. 'Qashim' means hard or strong. 'Oseh ha-raah' means doer of evil.
2SA.4
[2SA.4.1] And the son of Saul heard that Abner had died in Hebron, and his hands became weak, and all Israel were dismayed. [§]
va-yishma ben-sha'ul ki met avner be-chevron va-yirpu yadav ve-chal-yisrael nivhalu
This verse describes the reaction to the death of Abner, Saul's son. 'Va-yishma' means 'and he heard'. 'Ben-sha'ul' means 'son of Saul'. 'Ki met' means 'that died'. 'Avner' is a proper noun, a name. 'Be-chevron' means 'in Hebron'. 'Va-yirpu yadav' means 'and his hands became weak'. 'Ve-chal-yisrael' means 'and all Israel'. 'Nivhalu' means 'were dismayed'.
[2SA.4.2] And two men, commanders of units, were sons of Saul. The name of one was Baanah, and the name of the second was Rechab, sons of Rimmon the Beerothite, from the descendants of Benjamin, because Beeroth is also counted among the settlements of Benjamin. [§]
u-shnei anashim sarei gedudim hayu ben-shaul shem ha-echad ba-anah ve-shem ha-sheni rechav benei rimmon ha-be'eroti mibnei binyamin ki gam-be'erot techashev al-binyamin.
This verse describes two men who were commanders of units, sons of Saul. One was named Baanah, and the other Rechab. They were descendants of Rimmon the Beerothite, from the descendants of Benjamin. Beeroth is also counted among the settlements of Benjamin.
[2SA.4.3] The Beerahites fled to Gittaim, and they became dwellers there until this day. [§]
vayivrhu habearotim gittaymah vayihyu sham garim ad hayom hazeh.
This verse describes the descendants of Beerah, the Hittite, settling in Gittaim. 'Vayivrhu' means 'they fled'. 'Habearotim' is 'the Beerahites', descendants of Beerah. 'Gittaymah' is the place name Gittaim. 'Vayihyu' means 'they became'. 'Sham' means 'there'. 'Garim' means 'sojourners' or 'dwellers'. 'Ad' means 'until'. 'Hayom' means 'the day'. 'Hazeh' means 'this'.
[2SA.4.4] And to Jonathan, son of Saul, was born a son with impaired legs, five years old when the report of Saul and Jonathan from Jezreel arrived. His nurse carried him and she fled, and he fell and became lame, and his name was called Mephiboshet. [§]
v'li-yoh-na-tan ben-sha-ul ben-ne-cheh rag-la-yim ben-cha-mesh sha-nim ha-yah b'vo shmu-at sha-ul v'yoh-na-tan mi-yiz-re-el va-ti-sa-eh-hu o-man-to va-ta-nos va-ye-hi b'chaf-zah l'nus va-yip-ol va-yip-ase-ach u-shmo m'fi-vo-shet.
This verse describes the story of Mephiboshet’s birth and an accident he had as a child. It states that Jonathan, son of Saul, had a son named Mephiboshet who was five years old when news of Saul and Jonathan’s deaths from Jezreel arrived. His nurse, in her haste to flee, dropped him and he became lame. His name was thus given as Mephiboshet.
[2SA.4.5] And the sons of Rimmon the Beerothite, Rekhab and Baanah, went as the day was hot to the house of a man, Boshet, and he was lying on his midday bed. [§]
Va-yelekhu benei Rimmon HaBe’eroti Rekhav uVa’anah vaYavo kekhom haYom el Beit Ish Boshet veHu shokhev et mishkab haTsaharaim.
This verse describes the sons of Rimmon the Beerothite, Rekhab and Baanah, going as it was hot in the day to the house of a man named Boshet. They found him lying on his midday bed.
[2SA.4.6] And behold, they came even into the midst of the house, those taking wheat, and they struck him, Hamosh, to the fifth part of his body. And Rekhab and Baanah, his brothers, escaped. [§]
vehenah bau ad-tokh habayit lokhei khitim vayakhu el-hakhomesch verekhav uvaanah akhiv nimlatu.
This verse describes a scene where individuals enter a house to seize wheat and attack a man named Hamosh. Rekhab and Baanah, his brothers, escape.
[2SA.4.7] And they came to the house, and he was lying on his bed in the room where he rested. And they struck him and killed him. And they removed his head and took his head and went by way of the desert all night. [§]
vayavo haBayit vehu shokeiv al mitato bacherder mishkavo vayakuhu vayamituhu vasiru et rosho vayikchu et rosho veyelchu derech haarava kol halaylah
This verse describes a violent act. 'Vayavo' means 'and they came'. 'HaBayit' means 'the house'. 'Vehuhu shokeiv' means 'and he was lying'. 'Al mitato' means 'on his bed'. 'Bacherder mishkavo' means 'in the room of his resting place'. 'Vayakuhu' means 'and they struck him'. 'Vayamituhu' means 'and they killed him'. 'Vasiru et rosho' means 'and they removed his head'. 'Vayikchu et rosho' means 'and they took his head'. 'Veyelchu derech haarava' means 'and they went by way of the desert'. 'Kol halaylah' means 'all the night'.
[2SA.4.8] And they brought the head of Ishboshet to David in Hevron, and they said to the king, "Behold, the head of Ishboshet, son of Saul, your enemy, who sought your life. And Yahveh has given to my Lord the king vengeance this day against Saul and his offspring." [§]
Va-ya-vee-u et-rosh ish-boshet el-David Hevron; va-yomru el-ha-melech, hineh rosh ish-boshet ben-Shaul oyvekha, asher bikeish et-nafshcha; va-yiten Yahveh la-Adonai ha-melech nekamot ha-yom ha-zeh mi-Shaul u-mi-zaro.
This verse recounts the bringing of the head of Ishboshet to David in Hevron. Those who brought the head present it to the king, declaring that it is the head of Ishboshet, son of Saul, David’s enemy, who sought David’s life. They state that Yahveh has given David, their Lord the king, vengeance this day against Saul and his offspring.
[2SA.4.9] And David responded to Rekab and to Baanah, the brothers, sons of Rimmon the Beerothite, and he said to them, "As Yahveh lives, who has redeemed my soul from all distress!" [§]
Va'yan David et Rekav ve'et Ba'anah achiv benei Rimon haBe'eroti vayomer lahem chai-Yahveh asher pada et nafshi mikol tsarah.
This verse recounts David’s response to Rekab and Baanah, sons of Rimmon the Beerothite. David is speaking to them after they have brought him news. The verse includes a solemn oath invoking Yahveh, acknowledging Yahveh’s redemption of David’s soul from all distress.
[2SA.4.10] For the one who told me, saying, ‘Behold, Saul is dead,’ and he was like a messenger to my eyes, so I seized him and killed him in Ziklag, which I had given to him as good news. [§]
ki hamaggid li le'emor hineh met Sha'ul vehu hayah kimvaser be'einav va'ochazah bo va'ehr'gehu beTziklag asher letiti lo besorah.
This verse recounts a story where someone was told Saul is dead. The speaker reports that Saul was like a messenger to him, and he seized Saul and killed him in Ziklag, a place which was given to him as good news.
[2SA.4.11] Indeed, because wicked men killed a righteous man in his house, on his bed, and now, shall I not demand his blood from your hands? And I will destroy you from the land. [§]
af ki-anashim resha'im hargu et-ish-tzadik be-veito al-mishkavo ve-atah ha-lo avakeish et-damo miyedchem u-bi'arti etkhem min-ha'aretz.
This verse expresses a demand for justice regarding the murder of a righteous man. 'Af ki' introduces a reason or explanation. 'Anashim resha'im' means wicked men. 'Hargu' means they killed. 'Ish-tzadik' means a righteous man. 'Be-veito al-mishkavo' means in his house, on his bed. 'Ve-atah' means and now. 'Ha-lo avakeish' means shall I not seek. 'Et-damo miyedchem' means his blood from your hands. 'U-bi'arti etkhem min-ha'aretz' means and I will destroy you from the land.
[2SA.4.12] And David commanded the young men, and they killed them. And they cut off their hands and their feet, and hung them upon the pool in Hebron. And they took the head of Ishboshet, and buried it in the tomb of Abner in Hebron. [§]
vayetzav david et-hanearim vayahar'gum vayekatz'tzu et-yadeihem ve'et-ragleihem vayitlu al-habrecha bechevron ve'et rosh ish-boshet lakachu vayikberu bekever-avner bechevron.
This verse describes David’s orders regarding the seven men who delivered Ishboshet to him. He commanded the young men to kill them and mutilate their bodies by cutting off their hands and feet. Their bodies were hung at the pool in Hebron. Additionally, they took the head of Ishboshet and buried it in the tomb of Abner in Hebron.
2SA.5
[2SA.5.1] And all the tribes of Israel came to David at Hebron, and they said, “Behold, we are your bone and your flesh. [§]
va-yavo-u kol-shivtei yisrael el-david chevrona va-yomru le-emor hinu atzmekha uvesarka anachnu.
This verse describes all the tribes of Israel coming to David at Hebron. They are declaring their kinship and support for him. 'Shivtei' means tribes, 'Yisrael' is Israel, 'David' is David, 'Chevrona' is Hebron, 'atzmekha' means your bone and flesh, 'besarka' means your flesh, and 'anachnu' means we.
[2SA.5.2] Also yesterday and the day before yesterday, while Saul was king over us, it was you who brought out and brought in Israel. And Yahveh said to you, "It is you who will shepherd my people Israel, and you will be a leader over Israel." [§]
Gam etmol gam shilshom biheyot Sha'ul melech aleinu, atta hayita hamotzi vehamevi et Yisrael. Vayomer Yahveh lecha, atta tireh et ami et Yisrael, ve'atta tihyeh lenagid al Yisrael.
This verse recounts a time when Saul was king over Israel and Yahveh was leading them. It emphasizes that Yahveh was the one who both brought them out and brought them in, and that Yahveh told someone (likely Samuel) that they would shepherd Yahveh’s people Israel and be a leader over them.
[2SA.5.3] And all the elders of Israel came to the king at Hebron, and the king David made a covenant with them at Hebron before Yahveh, and they anointed David as king over Israel. [§]
vaYavo'u kol-ziqnei Yisrael el-haMelech Chevrona vaYikrot lahem haMelech David brit beChevron lifnei Yahveh vaYimshchu et-David leMelech al-Yisrael.
This verse describes the elders of Israel coming to the king (David) at Hebron. The king made a covenant with them at Hebron before Yahveh, and they anointed David as king over Israel.
[2SA.5.4] Son of thirty years was David when he reigned. Forty years he reigned. [§]
ben-shlo-shim sha-nah da-vid be-mal-kho ar-ba-eem sha-nah ma-lach.
This verse states the age of David when he began to reign and the length of his reign. 'Ben' means 'son of,' signifying age. 'Shlo-shim' means thirty. 'Sha-nah' means year. 'Da-vid' is the name David. 'Be-mal-kho' means 'in his kingdom,' or 'when he reigned'. 'Ar-ba-eem' means forty. 'Ma-lach' means 'he reigned'.
[2SA.5.5] In Khevron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty and three years over all Israel and Judah. [§]
b’khevron malakh ‘al-y’hudah sheva shanim v’shisha khodashim u’viyrushalayim malakh sh’loshim v’shalosh shanah ‘al kol-yisra’el vihudah.
This verse describes the length of David’s reign. 'Khevron' is the name of a city, 'malakh' means 'he reigned,' 'al' means 'over,' 'y'hudah' is the name of a tribe, 'sheva' means 'seven,' 'shanim' means 'years,' 'v’shisha' means 'and six,' 'khodashim' means 'months,' 'viyrushalayim' means 'and in Jerusalem,' 'sh’loshim’ means ‘thirty,’ ‘v’shalosh’ means ‘and three’, 'shanah' means 'year', 'kol' means 'all', 'yisra’el' is the name of a people, and 'vi’hudah' means 'and Judah'.
[2SA.5.6] And the king went with his men to Jerusalem against the Jebusite who inhabited the land, and he said to David, saying, "You will not enter here unless the blind and the lame remove you, saying, 'David will not enter here.'" [§]
va-yelech ha-melech va-anashav Yerushalayim el-ha-yevusi yoshev ha-aretz va-yomer le-David le-emor lo-tabo henna ki im-hesercha ha-ivrim ve-ha-pisachim le-emor lo-yavo David henna.
This verse describes the king and his men going to Jerusalem against the Jebusite who inhabited the land. The king speaks to David, stating that David will not enter unless the blind and the lame remove him, stating that David will not enter there.
[2SA.5.7] And David captured the fortress of Zion. It is the city of David. [§]
Va-yil-koch Da-vid et metzudat Tzi-yon, hee ir Da-vid.
This verse describes David capturing the fortress of Zion, which is identified as the city of David. 'Va-yil-koch' means 'and he captured'. 'Et' is a grammatical marker indicating the direct object. 'Metzudat' means 'fortress of'. 'Tzi-yon' is Zion. 'Hee' means 'it is' or 'she is'. 'Ir' means 'city'.
[2SA.5.8] And David said on that day, "Everyone who strikes a Jebusite and touches the pipe, and the lame and the blind, are hated by the soul of David. Therefore, they say, 'A blind man and a lame man shall not come into the house.' [§]
Va-yo-mer Da-vid ba-yom ha-hu ka-kol ma-keh Yevusi ve-yiga ha-tsinnor ve-et ha-pis-chim ve-et ha-iv-rim se-nu-ei nefesh Da-vid al-ken yo-mer-u iv-ver u-pis-sech lo ya-vo el ha-bayit.
This verse describes David’s decree regarding who was allowed to enter his house. He hated those who struck a Jebusite, touched a pipe (likely referring to a weapon or implement used in warfare against the Jebusites), and those who were lame or blind. The statement is a direct consequence of this hatred. 'Jebusite' refers to a people inhabiting Jerusalem before David's conquest.
[2SA.5.9] And David sat in the fortress, and he called it the City of David. And David built around it, from the filling and inward. [§]
vayeshev david bametzudah vayikra lah ir david vayiven david saviv min hamillo vabayta
This verse describes David establishing himself in the fortress and naming it the City of David, then building around it from the Millo and inward.
[2SA.5.10] And David went, walking and growing, and Yahveh, the Gods of hosts, was with him. [§]
Va-yelech David haloch ve-gadol, va-Yahveh Elohei tzevaot immo.
This verse describes David growing in stature while Yahveh, the Gods of hosts, was with him. 'Va-yelech' means 'and he went'. 'David' is a proper noun, the name of a person. 'Haloch' means 'going' or 'walking'. 'Ve-gadol' means 'and great' or 'and growing'. 'Va-Yahveh' means 'and Yahveh'. 'Elohei' means 'of the Gods'. 'Tzevaot' means 'hosts' or 'armies'. 'Immo' means 'with him'.
[2SA.5.11] And Hiram, king of Tyre, sent messengers to David, and cedar trees, and workers in wood, and workers in stone for walls, and they built a house for David. [§]
va-yish-lach chi-ram me-lech-tzor mal-a-chim el-da-vid va-at-zei a-ra-zim ve-cha-ra-shei etz ve-cha-ra-shei even kir va-yiv-nu-bayit le-da-vid.
This verse describes Hiram, king of Tyre, sending messengers to David, along with cedar wood, craftsmen in wood, and craftsmen in stone, to build a house for David.
[2SA.5.12] And David knew that Yahveh had prepared him to be king over Israel, and that he had raised up his kingdom for the sake of his people Israel. [§]
Va-ye-da Da-vid ki-he-chi-no Yahveh le-me-lech al-Yis-ra-el ve-ki ni-se-a mam-lach-to ba-a-vu-ur am-mo Yis-ra-el.
This verse states that David knew that Yahveh had prepared him to be king over Israel, and that he had lifted up his kingdom for the sake of his people Israel. The verb 'vayeda' means 'and he knew'. 'Hechino' means 'prepared him'. 'Le-melech' means 'to be king'. 'Al-Yisrael' means 'over Israel'. 'Ni-se-a mam-lach-to' means 'he had lifted up his kingdom'. 'Ba-a-vu-ur am-mo Yisrael' means 'for the sake of his people Israel'.
[2SA.5.13] And David took more concubines and wives from Jerusalem after his arrival from Hebron, and more sons and daughters were born to David. [§]
Va-yik-akh David od pilag-shim venashim mi-Yerushalayim acharei bo me-Chevron va-yiv-al-du od le-David banim u-banot.
This verse describes David taking more concubines and wives from Jerusalem after he came from Hebron, and more sons and daughters were born to David.
[2SA.5.14] And these are the names of the children born to him in Jerusalem: Shamu'a, and Shovav, and Natan, and Shlomo. [§]
ve'eleh shmot hayilodim lo biyrushalayim shamu'a veshovav venatan ushlomo.
This verse lists the names of children born to someone in Jerusalem. 've'eleh' means 'and these'. 'shmot' means 'names'. 'hayilodim' means 'the born ones' or 'the children'. 'lo' means 'to him' or 'for him'. 'biyrushalayim' means 'in Jerusalem'. 'shamu'a' is a name, 'veshovav' is a name, 'venatan' is a name, and 'ushlomo' is a name.
[2SA.5.15] And God will choose Elishua, and Nefeg, and Yafia. [§]
ve-yiv-char ve-e-lee-shoo-ah ve-nef-eg ve-yah-fee-ah
This verse contains a series of names. "ve" means "and". "yivchar" is a verb meaning "he will choose". The names that follow are Elishua, Nefeg, and Yafia. These are likely personal names, possibly referencing qualities or hopes for the children who bear them. The verse appears to be a list of names chosen by God.
[2SA.5.16] And God hears, and God knows, and God delivers. [§]
veh-el-ee-shama-ah veh-el-yah-dah veh-el-ee-pah-let
This verse consists of three phrases, each beginning with a form of 'El' (God). 'eeshama' means 'he hears,' 'yahdah' means 'he knows,' and 'eepalet' means 'he delivers.' The 'veh' at the beginning of each phrase is a conjunction meaning 'and'. Therefore, the verse lists three attributes or actions associated with God.
[2SA.5.17] The Philistines heard that they had anointed David as king over Israel, and all the Philistines came up to seek David. David heard this, and he went down to the stronghold. [§]
vayishm'u plishtim ki-mashchu et-david l'melech al-yisrael vayalu kol-plishtim l'vakeish et-david vayishma david vayered el-hametzudah.
This verse describes the Philistines hearing that David had been anointed king over Israel. As a result, all the Philistines came up to seek David. David heard of this and went down to the stronghold.
[2SA.5.18] The Philistines came, and they scattered in the valley of the Rephaim. [§]
u-fli-sh-tim ba-u va-yi-na-tash-u be-e-mek re-fa-im
This verse describes the Philistines coming and scattering in the Valley of the Rephaim. "Pelishtim" refers to the Philistines. "Ba'u" means "they came". "Va-yi-natashu" means "and they scattered". "Be-emek" means "in the valley". "Refaim" is a people group, translated here as "the Rephaim".
[2SA.5.19] And David inquired of Yahveh, saying, "Should I go up against the Philistines? Will you deliver them into my hand?" And Yahveh said to David, "Go up, for I will certainly give the Philistines into your hand." [§]
vayishal david bayhveh leemor ha’eeleh el-plistim hatitnem beyadi vayomer yhv to david aleh ki naton etten et-haplistim beyadecha
This verse recounts David asking Yahveh whether he should go up against the Philistines, and whether Yahveh would deliver them into his hand. Yahveh responds affirmatively, promising to give the Philistines into David’s hand.
[2SA.5.20] And David came to Baal Peratzim, and he struck them there. And David said, “Yahveh has burst through my enemies before me, like a bursting forth of waters.” Therefore, he called the name of that place Baal Peratzim. [§]
Va-yo-vo Da-vid be-Va-al-Pe-ra-tzim va-ya-chem sham Da-vid va-yo-mer pa-ratz Yahveh et-oy-vai le-fanai ke-peretz ma-yim al-ken ka-ra shem-ha-ma-kom ha-hu Ba-al Pe-ra-tzim.
This verse describes David’s victory over his enemies at a place called Baal Peratzim. He attributes his success to Yahveh, saying that Yahveh burst through his enemies like a bursting forth of water. The name of the place, Baal Peratzim, reflects this idea of a bursting forth.
[2SA.5.21] They abandoned there their images of gods, and David and his men took them. [§]
vayazvu sham et azavehem vayissamem david va'anashav
This verse describes David and his men taking the images of gods from a place they had abandoned. 'Vayazvu' means 'they abandoned'. 'Sham' means 'there'. 'Et' is a grammatical particle. 'Azavehem' means 'their images of gods'. 'Vayissamem' means 'they lifted up' or 'they took'. 'David' is a proper noun. 'Va'anashav' means 'and his men'.
[2SA.5.22] And the Philistines still continued to ascend, and they were abandoned in the valley of the Rephaim. [§]
vayossifu od plishtim la'alot vayinnatshu be'emek refaim
This verse describes the Philistines continuing to ascend and being abandoned in the Valley of the Rephaim. 'Vayossifu' means 'and they added' or 'and they continued'. 'Od' means 'still' or 'yet'. 'Plishtim' is the name of the Philistines. 'La'alot' means 'to ascend'. 'Vayinnatshu' means 'and they were abandoned'. 'Be'emek' means 'in the valley of'. 'Refaim' is the name of the valley, associated with giants.
[2SA.5.23] And David asked of Yahveh, and he said, "Do not ascend. Turn around behind them, and you will come upon them from before in the thorny regions." [§]
vayishal david bayehveh vayomer lo ta'aleh hasev el acharehem ubata lahem mimool bekha'im
This verse describes David inquiring of Yahveh before going to battle. He asks Yahveh not to ascend with them, but rather to circle around behind them and come upon their rear in the thorny regions. 'Bayehveh' means 'in Yahveh'. 'Ta'aleh' means 'you will ascend'. 'Hasev' means 'turn'. 'Acharehem' means 'behind them'. 'Ubata' means 'and you will come'. 'Mimool' means 'from before'. 'Bekha'im' means 'in the thorny regions'.
[2SA.5.24] And it will be, when you hear the sound of marching at the tops of the weeping willows, then you shall decide, for then Yahveh will go before you to strike the camp of the Philistines. [§]
veehee bishim'achah et-kol tze'adah berashe'ei habekaim az techartz ki az yatzah Yahveh lefaneycha lehakot bemachaneh plishtim.
This verse describes a sign that Yahveh is about to act. When you hear the sound of marching at the tops of the weeping willows, then make your decision, because then Yahveh will go before you to strike the camp of the Philistines.
[2SA.5.25] And David did so, as Yahveh commanded him, and he struck the Philistines from Geba to reaching Gezer. [§]
Va'yas david ken ka'asher tsivahu Yahveh va'yak et plishtim migeva ad bo'akha gazer.
This verse describes David doing as Yahveh commanded him, and defeating the Philistines from Geba to Gezer. 'Va'yas' means 'and did'. 'David' is the proper name David. 'Ken' means 'thus' or 'so'. 'Ka'asher' means 'as'. 'Tsivahu' means 'commanded him'. 'Yahveh' is the proper name of God. 'Va'yak' means 'and he struck'. 'Et' is a particle marking the direct object. 'Plishtim' is the plural form of the Philistines. 'Migeva' means 'from Geba'. 'Ad' means 'to' or 'until'. 'Bo'akha' means 'reaching' or 'entering'. 'Gazer' is the proper name Gezer.
2SA.6
[2SA.6.1] And David still added all the young men in Israel, thirty thousand. [§]
va-yosef od david et-kol-bachur be-yisrael shloshim alef.
This verse describes David adding to his fighting men. 'Va-yosef' means 'and he added'. 'Od' means 'still' or 'more'. 'David' is the proper name David. 'Et' is a grammatical marker that indicates the direct object. 'Kol' means 'all'. 'Bachur' means 'young man' or 'warrior'. 'Be-yisrael' means 'in Israel'. 'Shloshim' means 'thirty'. 'Alef' means 'thousand'.
[2SA.6.2] And David arose and went, and all the people who were with him, from the towns of Judah to bring up from there the Ark of the Gods, which is called by the name of the name Yahveh of hosts, who dwells upon the cherubim. [§]
Va-ya-kom | va-ye-lech David ve-chol ha-am asher itto mi-ba-alei Yehudah le-ha-alot misham et aron ha-Elohim asher nikra shem shem Yahveh tzvaot yoshev ha-keruvim alav.
This verse describes David and all the people with him going from Baal Judah to bring up the Ark of the Gods, which is named by the name of Yahveh of hosts, who sits upon the cherubim.
[2SA.6.3] They lowered the Ark of the Gods onto a new cart and carried it from the house of Abinadav which is in Gibeah. And Uzza and Ahio, the sons of Abinadav, drove the new cart. [§]
vayarkhibu et-aron haElohim el-agalah chadashah vayisuho mibeit avinadav asher bagibeah veUzza veAchyo benei avinadav nohegim et-haagalah chadashah.
This verse describes the moving of the Ark of the Gods on a new cart. 'Vayarkhibu' means 'they weakened' or 'they made to rest', implying they lowered the Ark. 'Aron haElohim' means 'the Ark of the Gods'. 'Agalah chadashah' means 'new cart'. 'Mibeit avinadav' means 'from the house of Abinadav'. 'VeUzza veAchyo benei avinadav' means 'and Uzza and Ahio, the sons of Abinadav'. 'Nohegim' means 'they drive' or 'they lead'.
[2SA.6.4] And they carried him from the house of Abinadav, which is in Gibeah, with the ark of the Gods, and his brother walked before the ark. [§]
va-yissauhu mibbeit avinadav asher bagibeah im aron haElohim ve-achiv holech lifnei haAron.
This verse describes the carrying of the ark of the gods and the procession that accompanied it. 'Va-yissauhu' means 'and they carried him'. 'mibbeit avinadav' means 'from the house of Abinadav'. 'asher bagibeah' means 'which is in Gibeah'. 'im aron haElohim' means 'with the ark of the Gods'. 've-achiv holech lifnei haAron' means 'and his brother walked before the ark'.
[2SA.6.5] And David and all the house of Israel were rejoicing before Yahveh with all trees of cypress, and with harps and with lyres and with drums and with sistrums and with cymbals. [§]
ve-dah-veed vee-chol-bayt yis-rah-el me-sa-khah-keem leef-nay Yahveh bekhol at-zay bero-sheem ubikhinnorot ubinevalim ubtofim ubimena-aneeem ubizeltzelim.
This verse describes David and all the house of Israel rejoicing before Yahveh with all manner of instruments. 've' means 'and'. 'David' is a proper name. 'kol' means 'all'. 'bayt' means 'house'. 'Yisrael' is the name 'Israel'. 'mesakhakim' means 'they rejoice'. 'lifnei' means 'before'. 'Yahveh' is the name of God. 'bekhol' means 'with all'. 'atzei beroshim' means 'trees of cypress'. 'ukhinnorot' means 'and harps'. 'ubinevalim' means 'and lyres'. 'ubtofim' means 'and drums'. 'umenanaeem' means 'and sistrums'. 'ubizeltzelim' means 'and cymbals'.
[2SA.6.6] And they came until the threshing floor of Nachon, and Uzza reached out to the ark of the Gods and grasped it, because the oxen stumbled. [§]
vayavo'u ad-goren nachon vayishlach uza el-aron ha-elohim vayochaz bo ki shamtu habakar
This verse describes an event during David’s attempt to bring the Ark of the Covenant to Jerusalem. The oxen stumble, and Uzza reaches out to steady the Ark. Because he touched the Ark, Yahveh struck him down. ‘Goren nachon’ appears to be a place name, translated as ‘threshing floor of Nachon’. ‘aron ha-elohim’ refers to ‘the ark of the Gods’. ‘shamtu habakar’ means ‘the oxen stumbled.’
[2SA.6.7] And Yahveh burned with anger at Uzzah, and struck him there, the Gods, upon the Ark. And he died there with the Ark of the Gods. [§]
va-yi-char-af ye-ho-vah be-oo-zah va-ya-keh-hu sham ha-e-lo-heem al-ha-shal va-ya-mat sham im a-ron ha-e-lo-heem.
This verse describes the death of Uzzah after he touched the Ark of the Gods. 'Va-yi-char-af' means 'and burned with anger'. 'Ye-ho-vah' is the proper name of God. 'Be-oo-zah' means 'in Uzzah'. 'Va-ya-keh-hu' means 'and struck him'. 'Sham' means 'there'. 'Ha-e-lo-heem' means 'the Gods'. 'Al-ha-shal' means 'upon the Ark'. 'Va-ya-mat' means 'and he died'. 'Im a-ron ha-e-lo-heem' means 'with the Ark of the Gods'.
[2SA.6.8] And David was grieved because Yahveh had breached in Uzza, and he called that place 'Breach of Uzza,' even to this day. [§]
va-yichar le-david al asher paratz Yahveh peretz be-uza va-yikra la-makom ha-hu peretz uza ad ha-yom ha-zeh.
This verse describes David’s distress over an event where Yahveh caused a breach (peretz) in Uzza. He then named the place 'Breach of Uzza,' and this name persisted to the present day. 'Paratz' is a verb meaning 'to break through' or 'to breach.' 'Uzza' is a proper noun, a location. 'Ad ha-yom ha-zeh' means 'until this day.'
[2SA.6.9] And David saw Yahveh on that day, and he said, "How will the ark of Yahveh come to me?" [§]
Va-yira David et-Yahveh ba-yom ha-hu; va-yomer eikh yavo elai aron Yahveh.
This verse describes David seeing Yahveh on a certain day and questioning how the ark of Yahveh will come to him. 'Va-yira' means 'and he saw'. 'Et' is a particle that indicates the direct object. 'Ba-yom ha-hu' means 'on that day'. 'Va-yomer' means 'and he said'. 'Eikh' means 'how'. 'Yavo' means 'will come'. 'Elai' means 'to me'. 'Aron' means 'ark'.
[2SA.6.10] And David did not consent to remove the Ark of Yahveh to the city of David, and David inclined it to the house of Obed-Edom the Gittite. [§]
ve-lo-avah david le-hasir elav et-aron Yahveh al-ir david va-yatehu david beit ovayd-edovm ha-gitti.
This verse describes David's decision regarding the Ark of Yahveh. 've-lo-avah' means 'and did not consent'. 'le-hasir' means 'to remove'. 'elav' means 'to his place'. 'et-aron Yahveh' means 'the Ark of Yahveh'. 'al-ir david' means 'to the city of David'. 'va-yatehu david' means 'and David inclined it'. 'beit ovayd-edovm ha-gitti' means 'the house of Obed-Edom the Gittite'. Essentially, David did not want to bring the Ark of Yahveh to the city of David, and instead had it taken to the house of Obed-Edom the Gittite.
[2SA.6.11] And the Ark of Yahveh remained in the house of Obed-Edom the Gittite for three months, and Yahveh blessed Obed-Edom and all his household. [§]
vayeshev aron YHVH beit Oved Edom haGitti shloshah chodashim vayvarech YHVH et-Oved Edom ve'et-kol-beito.
This verse describes the Ark of Yahveh residing in the house of Obed-Edom the Gittite for three months, and Yahveh blessing Obed-Edom and his entire household. 'Aron' means 'ark' or 'chest'. 'YHVH' is the proper name of the God of Israel. 'Beit' means 'house'. 'Oved Edom' is a personal name, literally 'servant of Edom'. 'HaGitti' denotes origin, meaning 'the Gittite' (from Gath). 'Chodashim' means 'months'. 'Vayvarech' means 'and blessed'. 'Et' is a grammatical particle marking the direct object. 'Kol beito' means 'all his house' or 'his entire household'.
[2SA.6.12] And it was reported to King David, saying, "Yahveh has blessed the house of Obed Edom and all that he has, because of the Ark of the Gods." Then David went and brought up the Ark of the Gods from the house of Obed Edom, the city of David, with joy. [§]
Va-yugad la-melech David le-emor: Barech Yahveh et-beit Oved Edom ve-et kol asher lo ba-avur Aron ha-Elohim. Va-yelech David va-ya’al et-Aron ha-Elohim mi-beit Oved Edom ir David be-simcha.
This verse describes a message being delivered to King David that Yahveh has blessed the house of Obed Edom and all that belongs to him because of the Ark of the Gods. Consequently, David went and brought up the Ark of the Gods from the house of Obed Edom, the city of David, with joy.
[2SA.6.13] And it happened, as the carriers of the Ark of Yahveh went six paces, that he sacrificed a bull and a fattened animal. [§]
va-yhi ki tsadu nos'ei aron-Yahveh shisha tsea'dim va-yizbach shor umeria.
This verse describes the procession of the Ark of Yahveh. 'Nos'ei' means 'carriers'. 'Tsea'dim' means 'steps' or 'paces'. 'Shisha' means 'six'. 'Va-yizbach' means 'and he sacrificed'. 'Shur' is 'a bull'. 'Umeria' is a type of offering, a fattened animal.
[2SA.6.14] And David danced with all strength before Yahveh, and David was girded with a linen ephod. [§]
ve-dah-veed meh-khar-ker beh-khal-oz leef-nay Yahveh, ve-dah-veed khag-oor eh-phod bad.
This verse describes David dancing before Yahveh. 've' means 'and'. 'dah-veed' is David. 'meh-khar-ker' means 'dancing'. 'beh-khal-oz' means 'with all strength' or 'with all power'. 'leef-nay' means 'before'. 'Yahveh' is the proper name of God. 'khag-oor' means 'girded' or 'wearing'. 'eh-phod' refers to a linen garment worn by priests and sometimes by kings. 'bad' refers to fine linen.
[2SA.6.15] And David and all the house of Israel were bringing up the ark of Yahveh with shouting and with the sound of a horn. [§]
ve-da-vid ve-chol-beit yis-ra-el ma-a-lim et-a-ron yah-veh bit-roo-ah u-ve-kol sho-far
This verse describes David and all the house of Israel bringing up the ark of Yahveh with shouting and with the sound of the horn. 'Ve' means 'and', 'beit' means 'house', 'kol' means 'all', 'ma-a-lim' means 'bringing up', 'et' is a direct object marker, 'aron' means 'ark', 'bit-roo-ah' means 'with shouting', 'u' means 'and', 'sho-far' means 'horn'.
[2SA.6.16] And it came to pass, the ark of Yahveh came to the city of David. And Michal, daughter of Saul, looked out through the window and she saw King David leaping and twirling before Yahveh, and she held him in contempt in her heart. [§]
vehaia aron yehova ba ir david umichal bat shaul nishkefa be'ad hachalon vaterei et hamelech david mefazez umecharker lifnei yehova vativez lo beliba
This verse describes the ark of Yahveh being brought to the city of David. Michal, the daughter of Saul, looked out of a window and saw King David dancing and celebrating before Yahveh. She then despised him in her heart.
[2SA.6.17] And they brought the Ark of Yahveh and placed it in its place inside the tent that David had pitched for it. And David offered burnt offerings before Yahveh and peace offerings. [§]
va-ya-vi-u et-a-ron ye-ho-vah va-ya-tzi-gu oto bi-me-ko-mo be-toch ha-o-hel a-sher na-ta-lo da-vid va-ya-al da-vid o-lot lif-nei ye-ho-vah u-shla-mim.
This verse describes David bringing the Ark and placing it in the tent he had made for it, and then offering burnt offerings and peace offerings to Yahveh. 'Ark' refers to the Ark of the Covenant. 'Olot' are burnt offerings, and 'shla-mim' are peace offerings.
[2SA.6.18] And David finished offering the burnt offering and the peace offerings, and he blessed the people in the name of Yahveh of hosts. [§]
Va-ye-chal Da-vid me-ha-a-lot ha-o-lah ve-ha-shla-mim va-ye-varech et-ha-am be-shem Yahveh tze-va-ot.
This verse describes David finishing offering burnt offerings and peace offerings, and then blessing the people in the name of Yahveh of hosts. "Va-ye-chal" means 'and he finished'. "Da-vid" is the name David. "Me-ha-a-lot" means 'from offering'. "Ha-o-lah" means 'the burnt offering'. "Ve-ha-shla-mim" means 'and the peace offerings'. "Va-ye-varech" means 'and he blessed'. "Et-ha-am" means 'the people'. "Be-shem" means 'in the name of'. "Yahveh" is the divine name. "Tze-va-ot" means 'of hosts' or 'of armies'.
[2SA.6.19] And he apportioned to all the people, to all the multitude of Israel, to each man and to each woman, to each man one loaf of bread and one measure of oil, and one measure of fine flour. And all the people went, each to his house. [§]
va-yekhal-lek le-khol-ha-am le-khol-ha-mon yis-ra-el le-me-ish ve-ad-ish-ah le-ish khal-lat le-khem a-chat ve-esh-par echad va-ash-ish-ah ech-at va-ye-lekh kol-ha-am ish le-bey-to.
This verse describes the distribution of manna to the Israelites. 'Va-yekhal-lek' means 'and he apportioned'. 'le-khol-ha-am' means 'to all the people'. 'le-khol-ha-mon' means 'to all the multitude'. 'Yis-ra-el' is Israel. 'le-me-ish ve-ad-ish-ah' means 'to man and to woman'. 'le-ish khal-lat le-khem a-chat' means 'to a man one loaf of bread'. 've-esh-par echad' means 'and one measure of oil'. 'va-ash-ish-ah ech-at' means 'and one measure of fine flour'. 'va-ye-lekh kol-ha-am ish le-bey-to' means 'and all the people went each to his house'.
[2SA.6.20] And David returned to bless his house, and Michal, daughter of Saul, came out to meet David and said, "How honored is the king of Israel today, who has revealed himself today before the eyes of the female servants of his servants, as one of the foolish ones reveals himself!" [§]
vayashav david levarche et-beito vatetzei michal bat-shaul likrat david vatomer ma-nichbad hayom melech yisrael asher niglah hayom le’einei amhot avadav kehigallot niglot echad ha-reqim
This verse describes Michal, Saul's daughter, greeting David upon his return. She expresses a somewhat scornful observation about his behavior, comparing him to one of the common women. The verse uses a lot of particles and conjunctions typical of biblical Hebrew narrative.
[2SA.6.21] And David said to Michal, "Before Yahveh, who chose me over your father and all of your father's house, to appoint me as a leader over the people of Yahveh, over Israel, I will play before Yahveh." [§]
Va-yo-mer Da-vid el Mi-chal lif-nei Yah-veh a-sher ba-char-bi mei-a-vich u-mi-chal-beit-o le-tzav-ot oti na-gid al-am Yahveh al-yis-ra-el ve-si-chac-ti lif-nei Yahveh.
This verse recounts David speaking to Michal. He states that Yahveh chose him over her father and all of her father's house to appoint him as a leader over the people of Yahveh, over Israel, and he will play before Yahveh.
[2SA.6.22] I will be made still more insignificant than this, and I will be humbled in my eyes, and with the maids that you spoke of, I will be honored with them. [§]
oo-ne-kal-o-tee odeh meez-zot ve-ha-yee-tee sha-fal be-ay-nai ve-im-ha-a-mah-hot a-sher a-mart-tee im-am ik-beh-dah.
This verse describes a willingness to be humbled and considered less than the maids. 'oo-ne-kal-o-tee' means 'I will be lightened' or 'I will be made less'. 'odeh' means 'more'. 'meez-zot' means 'than this'. 've-ha-yee-tee' means 'and I will be'. 'sha-fal' means 'low' or 'humbled'. 'be-ay-nai' means 'in my eyes'. 've-im-ha-a-mah-hot' means 'and with the maids'. 'a-sher a-mart-tee' means 'that you said'. 'im-am' means 'with them'. 'ik-beh-dah' means 'I will be honored'.
[2SA.6.23] And to Michal, the daughter of Saul, there was no child to her until the day of her death. [§]
u-le-mi-chal bat-sha-ul lo-ha-ya la-ah ye-led ad yom mot-ah.
This verse discusses Michal, the daughter of Saul, and states she did not have a child until the day of her death. 'u-le-mi-chal' means 'and to Michal'. 'bat-sha-ul' means 'daughter of Saul'. 'lo-ha-ya la-ah' means 'there was not to her', or 'she did not have'. 'ye-led' means 'child'. 'ad yom mot-ah' means 'until the day of her death'.
2SA.7
[2SA.7.1] And it happened, when the king sat in his house, that Yahveh gave him rest on every side from all his enemies. [§]
va-yhi ki-yashav ha-melech be-veito, va-Yahveh henikh-lo mi-saviv mi-kol-oy-vaiV.
This verse describes a time of peace for the king. 'va-yhi' signifies 'and it happened'. 'ki-yashav' means 'that he sat' or 'when he sat'. 'ha-melech' means 'the king'. 'be-veito' means 'in his house'. 'va-Yahveh' means 'and Yahveh'. 'henikh-lo' means 'gave him rest' or 'granted him peace'. 'mi-saviv' means 'all around'. 'mi-kol-oy-vaiV' means 'from all his enemies'.
[2SA.7.2] And the king said to Nathan the prophet, "See now, I dwell in a house of cedar, and the ark of the Gods dwells within the tent." [§]
Va-yo-mer ha-me-lech el-natan ha-navi re-eh na anochi yoshev be-beit arazim va-aron ha-Elohim yoshev be-toch ha-yeria.
This verse recounts a conversation between the king and the prophet Nathan. The king states that he dwells in a house of cedar, while the ark of the Gods resides within a tent. 'Va-yo-mer' means 'and he said'. 'Ha-me-lech' means 'the king'. 'El-natan' means 'to Nathan'. 'Ha-navi' means 'the prophet'. 'Re-eh na' means 'see now/indeed'. 'Anochi' means 'I'. 'Yoshev' means 'dwelling/sitting'. 'Be-beit' means 'in a house'. 'Arazim' means 'cedar'. 'Va-aron' means 'and the ark'. 'Ha-Elohim' means 'of the Gods'. 'Be-toch' means 'within'. 'Ha-yeria' means 'the tent'.
[2SA.7.3] And Nathan said to the king, "All that is in your heart, go do, because Yahveh is with you." [§]
Va-yo-mer Natan el-ha-melech kol asher bilvavcha lech ase ki Yahveh im-mach.
This verse describes Nathan speaking to the king. Nathan tells the king to do whatever is in his heart, because Yahveh is with him. 'Va-yo-mer' means 'and he said'. 'Natan' is the name Nathan. 'El-ha-melech' means 'to the king'. 'Kol asher bilvavcha' means 'all that is in your heart'. 'Lech ase' means 'go do' or 'do'. 'Ki' means 'because'. 'Yahveh' is the divine name. 'Im-mach' means 'with you'.
[2SA.7.4] And it came to pass in that night, and the word of Yahveh came to Nathan, saying. [§]
Va-yhi ba-lai-lah ha-hu, va-yhi de-var-Yahveh el-Nathan le-emor.
This verse describes a night when a word from Yahveh came to Nathan. "Va-yhi" means "and it came to pass". "Ba-lai-lah" means "in the night". "Ha-hu" means "that". "De-var" means "word". "El" means "to". "Le-emor" means "saying".
[2SA.7.5] Go and say to my servant, to David, "Thus says Yahveh: Will you build for me a house to dwell in?" [§]
lek ve'amarta el avdi el david koh amar Yahveh ha'ata tibneh li bayit leshivti.
This verse consists of a command to speak to David. It begins with 'lek' which means 'go'. 'Ve'amarta' means 'and you shall say'. 'El avdi el david' means 'to my servant, to David'. 'Koh amar Yahveh' means 'thus says Yahveh'. 'Ha'ata tibneh li bayit leshivti' means 'will you build for me a house to dwell in?'
[2SA.7.6] For I have not sat in a house from the day I brought the sons of Israel up from Egypt, even until this day, and I have been walking in a tent and in a sanctuary. [§]
ki lo yashavti bebayit lemiyyom ha'aloti et bene yisrael mimitzrayim ve'ad hayom hazeh va'ehyeh mithallech be'ohel ubmishkan.
This verse describes a time when someone had not resided in a house from the day they brought the sons of Israel up from Egypt until this day, and instead had been walking in a tent and a sanctuary. The verse is speaking about Moses.
[2SA.7.7] In all that I walked among all the sons of Israel, did I speak a word to one of the tribes of Israel, whom I commanded to pasture my people, Israel, saying, "Why have you not built for me a house of cedars?" [§]
bə·ḵōl ʾă·šer-hiṯ·hal·laḵ·tî-bə·ḵāl-bə·nê yis·rā·ʾēl hă·ḏā·ḇār di·ḇar·tî ʾet-ʾa·ḥad śiv·ṭê yis·rā·ʾēl ʾă·šer ṣiv·vî·tî lir·ʿôt ʾet-ʿam·mî ʾet-yis·rā·ʾēl lē·ʾmōr lā·mā lō-ḇə·nî·tem lî bêt ʾă·rā·zîm.
This verse recounts a situation where Yahveh spoke to all the tribes of Israel, questioning why they had not built a house of cedar for Yahveh. It details a direct inquiry regarding the fulfillment of a command related to constructing a dwelling place.
[2SA.7.8] And now, thus you shall say to my servant David, thus says Yahveh of hosts, I have taken you from the pasture, from following the sheep, to be a leader over my people over Israel. [§]
ve'atah koh-tomar le'avdi leDavid koh amar Yahveh tzeva'ot ani lakachticha min-hanaveh me'achar hatzo'n lihiyot nagid al-ami al-Yisrael.
This verse is a message from Yahveh to David through a messenger. It states that Yahveh took David from being a shepherd and appointed him to be a leader over his people, Israel. 'Ve'atah' means 'and now'. 'Koh-tomar' means 'thus say'. 'Le'avdi leDavid' means 'to my servant David'. 'Koh amar Yahveh tzeva'ot' means 'thus says Yahveh of hosts'. 'Ani lakachticha' means 'I have taken you'. 'Min-hanaveh me'achar hatzo'n' means 'from the pasture from behind the sheep'. 'Lihiyot nagid' means 'to be a leader'. 'Al-ami al-Yisrael' means 'over my people over Israel'.
[2SA.7.9] And I will be with you in all where you have walked, and I will cut off all of your enemies from before you, and I will make for you a name great, like the name of the great ones that are in the land. [§]
va'ehyeh imm'cha b'chol asher halachta va'akhritah et kol oyvecha mipanecha v'asiti l'cha shem gadol k'shem ha'gedolim asher ba'aretz
This verse contains several names and phrases referring to the divine. 'Ehyeh' is the first-person singular imperfect of the verb 'to be', and is a declaration of existence. 'Imcha' means 'with you'. 'Kol asher halachta' means 'all where you walked'. 'Akhritah' is a verb meaning 'I will cut off', referring to enemies. 'Oyvecha' means 'your enemies'. 'Mipanecha' means 'before your face' or 'from before you'. 'Asiti' means 'I will make'. 'Shem gadol' means 'a great name'. 'K'shem ha'gedolim' means 'like the name of the great ones'. 'Asher ba'aretz' means 'that are in the land'.
[2SA.7.10] And I will establish a place for my people, for Israel, and I will plant them, and they will dwell beneath it, and they will not be shaken anymore, and the children of wrongdoing will not add to oppressing him as in the beginning. [§]
ve'samti makom le'ammi le'yisrael u'netati'hu veshachan tachtav velo yirgaz od velo yosifu bnei avlah le'annot'o ka'asher barishonah
This verse describes a promise to establish a place for God's people, Israel, and to plant them securely there. It speaks of a time when they will no longer be shaken or oppressed as they were in the past. Let's break down the names of God used here: There is no explicit name of God in this verse, only references to 'my people' and 'Israel', which implies the covenant relationship with Yahveh. I will not attempt to infer the name of God where it is not explicitly stated.
[2SA.7.11] And from the day that I commanded judges over my people Israel, I will give you rest from all your enemies. And Yahveh will reveal to you that Yahveh will build a house for you. [§]
u-le-min-ha-yom asher tziviti shofetim al-ami yisrael va-hanihoti lecha mi-kol-oyvecha ve-higid lecha Yahveh ki-bayit ya'aseh-lech Yahveh.
This verse describes a promise made to David. It states that from the day God appointed judges over the people of Israel, God will give him rest from all his enemies. Furthermore, God will reveal to him that God will build a house for him.
[2SA.7.12] Because your days will be fulfilled, and you will lie down with your fathers, I will raise up your offspring after you, who will come forth from your womb, and I will establish his kingdom. [§]
ki imle'u yamecha vesachavta et avotecha vahakimoti et zarechacha acharecha asher yetzei mime'echa vahchinoti et mamlachto.
This verse speaks of the fulfillment of a person's days, their death, and God's promise to raise up their offspring after them, and to establish their kingdom. Let's break down the divine names. There are none explicitly used in this verse, so there will be no substitutions.
[2SA.7.13] He will build a house for my name, and I will establish the throne of His kingdom forever. [§]
hu yivneh bayit lishmi vechonanti et kisei mamlachto ad olam
This verse describes a promise concerning the building of a house (temple) for the name of God and the establishment of the throne of God's kingdom forever. 'Hu' means 'He'. 'Yivneh' is a future tense verb meaning 'will build'. 'Bayit' means 'house'. 'Lishmi' means 'for my name'. 'Vechonanti' means 'and I will establish'. 'Et' is a grammatical particle. 'Kisei' means 'throne'. 'Mamlachto' means 'of His kingdom'. 'Ad olam' means 'forever, unto the age'.
[2SA.7.14] I will be to him as a father, and he will be to me as a son, in that when he transgresses, I will chastise him with the rod of humans and with the afflictions of human sons. [§]
ani ehyeh lo le'av vehu yihyeh li leven asher beha'voto vehochachti bo shevet anashim uvenig'ei benei adam
This verse contains several instances of the verb 'to be', specifically 'ehyeh' and 'yihyeh', both forms of the same root. 'Ehyeh' is often traditionally translated as 'I will be'. 'Le'av' means 'as a father'. 'Leven' means 'as a son'. 'Beha'voto' means 'in his transgressions'. 'Hochachti' means 'I will chastise'. 'Shevet anashim' means 'rod of men' or 'discipline of humans'. 'Benig'ei benei adam' means 'with the afflictions of human sons'. The verse describes a paternal relationship involving discipline.
[2SA.7.15] And my loving-kindness will not depart from you, as I removed it from Saul, whom I removed from before your face. [§]
ve-khasdi lo-yasur mi-mennu, ka-asher hasiroti me-im Sha'ul, asher hasiroti milpanecha.
This verse speaks of God’s steadfast love. “Khasdi” refers to loving-kindness or mercy. “Yasur” means to turn away or depart. “Milpanecha” means from before your face, or from your presence. The verse contrasts God’s steadfast love with His rejection of Saul.
[2SA.7.16] And your house, and your kingdom, will be steadfast forever before you. Your throne will be firm forever. [§]
veh-neh-man bay-teh-cha oo-mam-lach-teh-cha ad-oh-lam leef-ah-neh-cha kee-seh-ah yih-yeh nah-khon ad-oh-lam.
This verse discusses the steadfastness of God's house and kingdom. 'Bay-teh-cha' means 'your house' and refers to the lineage of David and ultimately, the spiritual house of God. 'Mam-lach-teh-cha' means 'your kingdom'. 'Ad-oh-lam' means 'until forever'. 'Leef-ah-neh-cha' means 'before you'. 'Kee-seh-ah' means 'your throne'. 'Yih-yeh' means 'will be'. 'Nah-khon' means 'firm' or 'established'.
[2SA.7.17] In accordance with all these things and all this vision, Nathan spoke to David. [§]
kəḵōl haddəḇārîm hā’ēlleḇ wəkəkōl haḥizzāyōn hazzeh kēn dibber nāṯān ’el-dāwiḏ.
This verse recounts that Nathan spoke to David in accordance with all these things and all this vision. Let's break down the names: 'El' appears as part of a descriptive phrase and is translated as 'God'. The verse is structured as a statement of correspondence; Nathan's words align with all that has been said and seen.
[2SA.7.18] And King David came and sat before Yahveh, and he said, "Who am I, my Lord Yahveh, and who is my house, that you have brought me until here?" [§]
va-yo-vo ha-me-lech da-vid va-ye-shev lif-nei Yahveh va-yo-am mi a-no-chi Adonai Yahveh u-mi bei-ti ki he-vi-o-tani ad-ha-lom
This verse describes King David coming before Yahveh and questioning how he, a mere person from a humble family, has been brought to such a position of honor. 'Va-yo-vo' means 'and he came'. 'Ha-melech' means 'the king'. 'David' is the proper name 'David'. 'Va-ye-shev' means 'and he sat'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name 'Yahveh'. 'Va-yo-am' means 'and he said'. 'Mi a-no-chi' means 'who am I'. 'Adonai' means 'my Lord'. 'Yahveh' is the proper name 'Yahveh'. 'U-mi bei-ti' means 'and who is my house'. 'Ki he-vi-o-tani' means 'for you have brought me'. 'Ad-ha-lom' means 'until here'.
[2SA.7.19] And you have considered this also small in your eyes, my Lord Yahveh, and you spoke even to the house of your servant for the distance. And this is the instruction of mankind, my Lord Yahveh. [§]
va-tik-tan od zo’at be-ei-ne-cha adonai yih-veh va-te-da-ber gam el-beit av-de-cha le-mei-ra-chok ve-zo’at torat ha-adam adonai yih-veh.
This verse comes from 2 Samuel 7:18. It records David’s humble response to God’s covenant promise. ‘Va-tik-tan’ means ‘and you have considered small’. ‘Od zo’at’ means ‘again this’. ‘Be-ei-ne-cha’ means ‘in your eyes’. ‘Adonai’ means ‘my Lord’. ‘Yih-veh’ is the proper name of God, ‘Yahveh’. ‘Va-te-da-ber’ means ‘and you spoke’. ‘Gam el-beit av-de-cha’ means ‘even to the house of your servant’. ‘Le-mei-ra-chok’ means ‘for the distance’. ‘Ve-zo’at torat ha-adam’ means ‘and this is the instruction of mankind.’
[2SA.7.20] And what more can David still speak to you? And you have known your servant, my Lord Yahveh. [§]
u-ma-yosif david od le-daber elecha ve-ata yada'ta et avdecha adonai yahveh.
This verse consists of a question and a statement. "u-ma-yosif" means "and what more". "david" is the name David. "od" means "still" or "more". "le-daber" means "to speak". "elecha" means "to you". "ve-ata" means "and you". "yada'ta" means "you have known". "et avdecha" means "your servant". "adonai" means "my Lord". "yahveh" is the proper name of God.
[2SA.7.21] Because of your word and according to your heart, you did all this greatness to make known your servant. [§]
ba'avor d'var'cha u'k'liv'cha, asita et kol-hag'dolah ha'zot l'hodia et av'decha.
This verse details a reason for a great deed being done. 'Ba'avor' means 'because of' or 'for the sake of'. 'D'var'cha' means 'your word'. 'U'k'liv'cha' means 'and according to your heart'. 'Asita' means 'you did'. 'Et' is an untranslatable marker. 'Kol-hag'dolah ha'zot' means 'all this greatness'. 'L'hodia' means 'to make known'. 'Et av'decha' means 'your servant'.
[2SA.7.22] Therefore you have grown great, my Lord Yahveh, for there is none like you, and there are no Gods besides you, in all that we have heard with our ears. [§]
al-ken ga-dal-ta a-do-nai ye-ho-vah ki-ei-en ka-mo-cha ve-ein e-lo-heem zu-la-tech be-chol a-shehr-sha-mah-nu be-az-nei-nu.
This verse expresses praise to God. "Al-ken" means therefore or thus. "Ga-dal-ta" means you have grown or become great. "A-do-nai" is "my Lord." "Ye-ho-vah" is "Yahveh." "Ki-ei-en" means for there is not. "Ka-mo-cha" means like you. "Ve-ein" means and there is not. "E-lo-heem" means "the Gods." "Zu-la-tech" means besides you. "Be-chol" means in all. "A-shehr-sha-mah-nu" means that we have heard. "Be-az-nei-nu" means in our ears.
[2SA.7.23] And who is like your people, like Israel, a single nation on earth, for whom the Gods went to redeem a people and to establish a name for themselves, and to do for you the greatness and the terrors on your land, before the face of your people, whom you redeemed for yourself from Egypt, nations and their gods. [§]
u-mi ke-am-kha ke-yisra-el goy echad ba-aretz asher hal-khu elohim li-fdot-lo le-am ve-la-sum lo shem ve-la-asot lakhem ha-gedulah ve-nor-a-ot le-artz-kha mi-pnei am-kha asher padit-a le-kha mi-mitz-rayim goyim ve-elohav.
This verse asks who is like God’s people, Israel, a unique nation on earth, for whom the Gods went to redeem a people and establish a name, to do great and terrifying things for you, before your people, whom you redeemed for yourself from Egypt, nations and their gods.
[2SA.7.24] You established for yourself your people Israel, for yourself as a people forever, and you, Yahveh, were to them the Gods. [§]
va-tə-ḵōnēn lə-ḵā ʾet-ʿam-məkā yis-rā-ʾēl lə-ḵā lə-ʿām ʿad-ʿō-lām wə-ʾattā yə-hwāh hā-yītā lā-hem lə-ʾelōhīm.
This verse describes God establishing Israel as His people for all time, and God being their God. 'təḵōnēn' implies establishing, preparing, or founding. 'ʿam-məkā' is 'your people'. 'yis-rā-ʾēl' is Israel. 'ʿad-ʿō-lām' means 'until forever' or 'for all time'. 'yə-hwāh' is Yahveh. 'hā-yītā' means 'you were'. 'lə-ʾelōhīm' means 'to the Gods'.
[2SA.7.25] And now, Yahveh, the Gods, the word that you spoke concerning your servant and his house, may you establish it forever, and do as you have spoken. [§]
ve'atah Yahveh Elohim hadavar asher dibarta al avdekha veal beito hakeim ad olam va'aseh kaasher dibarta.
This verse contains several key names and terms. 'Ve'atah' means 'and now'. 'Yahveh' is the proper name of the God of Israel. 'Elohim' is the plural form, referring to the Gods. 'Hadavar' means 'the word' or 'the thing'. 'Asher' means 'that' or 'which'. 'Dibarta' means 'you spoke'. 'Avdekha' means 'your servant'. 'Veal' means 'and upon'. 'Beito' means 'his house'. 'Hakeim' means 'establish'. 'Ad olam' means 'forever' or 'unto the world'. 'Va'aseh' means 'and do'. 'Kaasher' means 'as'.
[2SA.7.26] And may Your name grow forever, to say, Yahveh of hosts, the Gods over Israel, and the house of Your servant David will be established before You. [§]
ve-yig-dal shih-meh-chah ad-o-lam le-e-mor Yahveh tze-va-ot Elohim al-yis-ra-el u-beit av-deh-chah Dah-vid yih-yeh na-chon le-fa-nev-chah.
This verse expresses a desire for God's name to be great forever, identifying Yahveh of hosts, the Gods, over Israel. It also expresses a wish for the house of God’s servant David to be established before Him. 'Ve' means 'and'. 'Yigdal' means 'grow'. 'Shimecha' means 'your name'. 'Ad olam' means 'forever'. 'Le'emor' means 'to say'. 'Tzevaot' means 'hosts' or 'armies'. 'Elohim' is a plural form indicating 'the Gods'. 'Al' means 'over'. 'Yisrael' is 'Israel'. 'U' means 'and'. 'Beit' means 'house'. 'Avdecha' means 'your servant'. 'David' is 'David'. 'Yihyeh' means 'will be'. 'Nachon' means 'established' or 'ready'. 'Lifanecha' means 'before you'.
[2SA.7.27] For you are Yahveh, God of armies, God of Israel, who revealed to the ear of your servant, saying, "I will build a house for you." Therefore, your servant's heart found the ability to pray to you this prayer. [§]
kee-at-tah yeh-veh tseh-vah-ote elo-hey yis-rah-el gah-leeta et-ozen avd-chah le-emor bayit ev-neh-lah-chah al-ken mah-tsah avd-chah et-lib-bo le-hit-pah-leh-l eh-lech et-hat-fee-lah haz-zoht.
This verse consists of several parts. 'kee-at-tah' means 'for you are'. 'yeh-veh' is the proper name of God, literally 'Yahveh'. 'tseh-vah-ote' means 'of hosts', or 'armies'. 'elo-hey' means 'God of'. 'yis-rah-el' is the name of the nation Israel. 'gah-leeta' means 'revealed'. 'et-ozen' means 'to the ear'. 'avd-chah' means 'your servant'. 'le-emor' means 'saying', or 'to say'. 'bayit' means 'house'. 'ev-neh-lah-chah' means 'I will build for you'. 'al-ken' means 'therefore'. 'mah-tsah' means 'found'. 'lib-bo' means 'his heart'. 'le-hit-pah-leh-l' means 'to pray'. 'eh-lech' means 'to you'. 'hat-fee-lah' means 'the prayer'. 'haz-zoht' means 'this'. The overall meaning is a declaration that Yahveh is the God of Israel, who revealed a command to build a house, and consequently, the servant's heart found the ability to pray this prayer to Yahveh.
[2SA.7.28] And now, my Lord Yahveh, You are the Gods, and Your words will be truth. And You spoke to Your servant about this goodness. [§]
ve'ata adonai yehovih atah-hu ha'elohim u'dvarecha yihyu emet vatedaber el-avdecha et-hatovah hazot.
This verse expresses recognition of Yahveh as God, and affirms the truth of His words and the goodness He has spoken to His servant. Let's break down the names of God used here: 'adonai' means "my Lord", 'yehovih' is the name Yahveh, and 'ha'elohim' means "the Gods".
[2SA.7.29] And now, be pleased and bless the house of your servant, to be forever before you, for you are my Lord, Yahveh, who has spoken, and by your blessing, the house of your servant will be blessed forever. [§]
ve'ata ho'el uvarech et-beit avdecha lihiyot leolam lifanecha ki-ata adonai yevave dibarta umibirchatecha yivorech beit avdecha leolam.
This verse is a plea for blessing upon the house of the speaker’s servant. It acknowledges Yahveh as Lord and the source of all blessing. The verse is structured as a request followed by a statement of faith. 'Ve'ata' means 'and now'. 'Ho'el' means 'be pleased'. 'Uvarech' means 'and bless'. 'Et-beit avdecha' means 'the house of your servant'. 'Lihiyot' means 'to be'. 'Lifanecha' means 'before you'. 'Ki-ata' means 'for you are'. 'Adonai' means 'my Lord'. 'Yevave' is the proper name of God. 'Dibarta' means 'you spoke'. 'Umibirchatecha' means 'and by your blessing'. 'Yivorech' means 'will bless'. 'Leolam' means 'forever'.
2SA.8
[2SA.8.1] And it came to pass after these things that David struck the Philistines and he subdued them. And David took the royal standard from the hand of the Philistines. [§]
va-yhi akharei khen vayakh david et pelishtim vayakhniem vayikakh david et meteg ha-amma miyad pelishtim.
This verse describes a time after previous events and details David's victory over the Philistines. It states that David struck the Philistines and subdued them. Following this, David took the royal standard (meteg ha-amma) from the hand of the Philistines.
[2SA.8.2] And he struck Moab, and he measured them with a rope, laying them on the ground, and he measured two ropes to kill, and a full rope to let live. And Moab became to David as servants, bearers of tribute. [§]
Va-yakh et-Mo'av va-ye-mad-dem ba-chevel ha-shchev otam arza va-ye-mad-ed shnei chvalim le-hamit u-melo ha-chevel le-hachayot va-tehi Mo'av le-David la-avadim nosei mincha.
This verse describes David's victory over Moab and the unusual method he used to determine who among the Moabites should live or die. He measured them with a line, laying them on the ground. Those measured with two lengths of line were put to death, while those measured with a full line were spared. As a result, Moab became David's servants, bringing tribute.
[2SA.8.3] And David struck Hadad-ezer son of Rehob, king of Zobah, when he went to regain his power at the river Parath. [§]
Va-yakh David et-Hadad-ezer ben-Rehob Melekh Tsobah be-lekhto le-hashiv yado binhar-parath.
This verse describes David striking Hadad-ezer, king of Zobah. 'Va-yakh' means 'and struck'. 'Et' is a grammatical marker indicating the direct object. 'Hadad-ezer' is a proper name. 'Ben' means 'son of'. 'Rehob' is a proper name. 'Melekh' means 'king of'. 'Tsobah' is a proper name. 'Be-lekhto' means 'when he went'. 'Le-hashiv' means 'to restore' or 'to regain'. 'Yado' means 'his hand' or 'his power'. 'Binhar-parath' means 'at the river Parath'.
[2SA.8.4] And David captured from them one thousand and seven hundred horsemen and twenty thousand foot soldiers. And David disabled all the chariots, and left remaining from them one hundred chariots. [§]
va-yil-koch da-vid mi-men-nu elef u-she-va-me-ot pa-ra-shim ve-es-rim elef ish rag-li va-ye-ak-ker da-vid et-kol-ha-re-khev va-yo-ter mi-men-nu me-ah ra-khev
This verse describes David’s victory over a force and the subsequent disabling of their chariots. 'Koch' means to capture or seize. 'Elef' means thousand. 'Sheva-meot' means seven hundred. 'Parashim' refers to horsemen. 'Esrim elef' means twenty thousand. 'Ish ragli' means foot soldiers. 'Ye-ak-ker' means to hamstring or disable. 'Ha-re-khev' means the chariots. 'Yo-ter' means to leave remaining. 'Me-ah' means one hundred. 'Rakhev' means chariots.
[2SA.8.5] And Aram from Damascus came to help Hadad-ezer, the king of Zobah, and David struck Aram, twenty-two thousand men. [§]
Va-tavo Aram Damascus la-azor la-Hadad-ezer melech Tsova va-yakh David ba-Aram esrim u-shnayim elef ish.
This verse describes the arrival of Aram (Syria) from Damascus to help Hadadezer, the king of Zobah, and David’s subsequent defeat of Aram. ‘Va-tavo’ means ‘and came’. ‘Aram’ is the name of a region and people. ‘Damascus’ is a city. ‘La-azor’ means ‘to help’. ‘Hadad-ezer’ is a proper name, a king. ‘Melech’ means ‘king’. ‘Tsova’ is a place name. ‘Va-yakh’ means ‘and struck’. ‘David’ is a proper name. ‘Ba-Aram’ means ‘Aram’. ‘Esrim u-shnayim’ means ‘twenty-two’. ‘Elef’ means ‘thousand’. ‘Ish’ means ‘man’.
[2SA.8.6] And David placed garrisons in Aram of Damascus, and Aram became to David for servants bearing tribute. And Yahveh saved David in all that he went. [§]
va-ya-sem da-vid ne-tsi-vim ba-a-ram da-me-sek va-te-hi a-ram le-da-vid la-a-va-dim no-se-ei min-cha va-yo-sha yahveh et-da-vid be-chol a-sher ha-lach.
This verse describes David setting up military posts in Aram Damascus and Aram becoming subservient to David, paying tribute. It concludes with Yahveh saving David in all that he did.
[2SA.8.7] And David took the golden shields that were to the servants of Hadadezer and he brought them to Jerusalem. [§]
va-yik-akh da-vid et shil-tei ha-zah-hav a-sher ha-yu el av-dei ha-dad-e-a-zer va-ye-vi-em ye-ru-sha-laim.
This verse describes David taking golden shields that had belonged to the servants of Hadadezer. 'Va-yik-akh' means 'and took'. 'David' is the proper name David. 'Et' is a grammatical marker indicating the direct object. 'Shil-tei' means 'shields'. 'Ha-zah-hav' means 'the gold'. 'A-sher' means 'which'. 'Ha-yu' means 'were'. 'El' means 'to'. 'Av-dei' means 'servants of'. 'Ha-dad-e-a-zer' is the name Hadadezer. 'Va-ye-vi-em' means 'and he brought them'. 'Ye-ru-sha-laim' is the name Jerusalem.
[2SA.8.8] From the fortresses and cities of Hadadezer, King David took a very great amount of bronze. [§]
oo-mee-veh-takh oo-mee-beh-roh-tai ah-ray hah-dahd-eh-dah-zehr lah-kah hah-meh-lekh dah-veed neh-ho-sheht hah-reh-beh meh-ohd.
This verse describes King David taking a large amount of bronze from the cities of Hadadezer. 'Umivtach' and 'umibrotay' are likely place names, specifying the cities. 'Hadadezer' is a proper name, the king of Zobah. 'Hamelach David' means 'the king David'. 'Nehoshet harbeh meod' translates to 'a great amount of bronze'.
[2SA.8.9] And Toi, king of Hamath, heard that David struck all the army of Hadadezer. [§]
va-yishma to'i melekh hamat ki hikka david et kol-heil hadad'ezer.
This verse recounts that Toi, king of Hamath, heard that David had struck all the army of Hadadezer. Each word is translated directly. 'Va' is a conjunction meaning 'and'. 'Yishma' means 'he heard'. 'To'i' is the name Toi. 'Melekh' means 'king'. 'Hamat' is the name Hamath. 'Ki' means 'that'. 'Hikka' means 'he struck'. 'David' is the name David. 'Et' is a particle indicating the direct object. 'Kol' means 'all'. 'Heil' means 'army'. 'Hadad'ezer' is the name Hadadezer.
[2SA.8.10] And Toi sent his son Joram to King David to ask about his well-being and to bless him because he had fought against Hadadezer and struck him down, for Hadadezer was a man of war. And in his hand were vessels of silver and vessels of gold and vessels of bronze. [§]
va-yish-lah to-ee et-yo-ram-be-no el-ha-me-lech da-vid li-sh’al-lo le-sha-lom u-le-va-rach-o al-asher nil-cham ba-ha-dad-e-zer va-ya-che-hu ki-ish mil-cha-mot to-ee ha-yah ha-dad-a-zer u-ve-ya-do ha-yu ke-lei-kesef u-kei-zahav u-kei-ne-choshet.
This verse recounts Toi sending his son Joram to King David to greet him and bless him for fighting against Hadadezer and defeating him. It emphasizes that Hadadezer was a man of war, and that he possessed silver, gold and bronze vessels.
[2SA.8.11] Also, those things King David dedicated to Yahveh, with the silver and the gold which he had dedicated from all the nations which he conquered. [§]
gam otam hikdish hamelech david layahveh im hakesef vehazahav asher hikdish mikol hagoyim asher kibesh.
This verse describes King David dedicating spoils of war to Yahveh. "Gam" means also or even. "Otam" means them. "Hikdish" is a verb meaning to consecrate or dedicate. "Hamelech" means the king. "David" is the name of the king. "Layahveh" means to Yahveh. "Im" means with. "Hakesef" means the silver. "Vehazahav" means and the gold. "Asher" means which or that. "Mikol" means from all. "Hagoyim" means the nations. "Asher kibesh" means which he conquered.
[2SA.8.12] From Aram and from Moab and from the sons of Ammon and from the Philistines and from Amalek and from the spoil of Hadad-ezer son of Rechob, king of Tzovah. [§]
me-a-ram oo-mi-mo-av oo-mi-bene-am-mon oo-mi-pli-shim oo-me-a-ma-lek oo-mi-shlal ha-dad-e-zer ben-rechov melech tzovah
This verse lists places and people from which spoils were taken. "Me-aram" means 'from Aram'. "Mi-Moav" means 'from Moab'. "Mi-bene Ammon" means 'from the sons of Ammon'. "Mi-Plishitim" means 'from the Philistines'. "Mi-Amalek" means 'from Amalek'. "Mi-Shlal" refers to the spoil. "Ha-dad-ezer" is a proper name. "Ben Rechov" means 'son of Rechob'. "Melech Tzovah" means 'king of Tzovah'.
[2SA.8.13] And David made a name for himself in his return from striking Aram in the Valley of Salt, eighteen thousand. [§]
Va'yas david shem beshubo mehakoto et Aram begei Melach shmoneh asar alef.
This verse describes David making a name for himself after defeating Aram in the Valley of Salt. "Va'yas" means "and he made". "David" is the proper name David. "Shem" means "name" or "reputation". "Beshubo" means "in his return". "Mehakoto" means "from striking". "Et Aram" means "Aram". "Begei Melach" means "in the valley of salt". "Shmoneh asar alef" means "eighteen thousand".
[2SA.8.14] And he placed fortresses in Edom, and he put fortresses throughout Edom. And it happened that all of Edom were servants to David. And Yahveh saved David in all that he went. [§]
va-ya-sem be-e-dom net-zi-vim be-chal-e-dom sam net-zi-vim va-ye-hi chal-e-dom a-va-dim le-da-vid va-yo-sha Yahveh et-da-vid be-chol a-sher ha-lach.
This verse describes David’s success over Edom. ‘Va-ya-sem’ means ‘and he placed’ or ‘and he set’. ‘Be-e-dom’ means ‘in Edom’. ‘Net-zi-vim’ means ‘fortifications’ or ‘strongholds’. ‘Be-chal-e-dom’ means ‘throughout Edom’. ‘Sam’ means ‘he put’ or ‘he placed’. ‘Va-ye-hi’ means ‘and it happened’ or ‘and it was’. ‘A-va-dim’ means ‘servants’ or ‘slaves’. ‘Le-da-vid’ means ‘to David’. ‘Va-yo-sha’ means ‘and Yahveh saved’ or ‘and Yahveh delivered’. ‘Et-da-vid’ means ‘David’. ‘Be-chol a-sher ha-lach’ means ‘in all that he went’ or ‘wherever he went’.
[2SA.8.15] And David reigned over all Israel, and David did justice and righteousness for all his people. [§]
vayimlok david al kol yisrael vayhi david ose mishpat uzedakah lekol ammo
This verse describes David reigning over all Israel and acting justly and righteously towards his people. Let's break down the names of God and other key words:
* "David" is a proper noun and remains unchanged.
* There is no explicit divine name in this verse, so we will not translate any as names of God.
* "kol" means "all" or "every".
* "yisrael" is Israel.
* "ammo" means "his people".
* "mishpat" is justice.
* "zedakah" is righteousness.
[2SA.8.16] And Yoav, son of Tzeruya, was over the army, and Yehoshapat, son of Achilud, was a recorder. [§]
ve-yo-av ben-tzeru-yah al-hatsava ve-yhosha-fat ben-achilud mazkir
This verse lists two officials serving under King David. Yoav (Joab) is described as being 'over the army,' and Yehoshapat (Jehoshaphat) is described as a 'recorder' or 'secretary'. 'Ben' means 'son of', 'al' means 'over', and 'mazkir' means recorder or secretary.
[2SA.8.17] And Zadok, son of Ahitub, and Ahimelech, son of Ebyatar, were priests, and Seryah was a scribe. [§]
ve-tsadok ben-akhituv va-akhimelek ben-evyatar kohanim u-seryah sopher.
This verse introduces several individuals: Zadok, son of Ahitub, and Ahimelech, son of Ebyatar, who are priests, and Seryah, who is a scribe. The 've' at the beginning means 'and'. 'Ben' means 'son of'. The endings indicate relationships or roles.
[2SA.8.18] And Benaiah, son of Yahveh knows, and I will silence, and I will scatter. And the sons of David were priests. [§]
ub'nayahu ben-y'hoyada v'hach'retee v'hapeleeti ub'nei david kohanim hayu.
This verse discusses the sons of David becoming priests. 'Ub'nayahu' means 'and Benaiah'. 'Ben' means 'son of'. 'Y'hoyada' means 'Yahveh knows'. 'V'hach'retee' means 'and I will silence'. 'V'hapeleeti' means 'and I will scatter'. 'Ub'nei' means 'and the sons of'. 'David' is the proper name David. 'Kohanim' means 'priests'. 'Hayu' means 'were'.
2SA.9
[2SA.9.1] And David said, “Is there yet anyone remaining of the house of Saul, that I may show kindness to him for the sake of Jonathan?” [§]
va-yo-mer da-vid ha-chi yesh-od asher no-tar le-beit sha-ul ve-e-eseh im-o che-sed ba-a-vur ye-ho-na-tan.
This verse recounts David asking if any remain of Saul’s house, with the intent of showing kindness to them for the sake of Jonathan. 'David' is a proper noun, the name of a person. 'Ha-chi' is an interrogative, meaning 'is there?' or 'are there?'. 'Yesh-od' means 'still' or 'yet'. 'Asher' means 'that' or 'which'. 'No-tar' means 'remains'. 'Le-beit' means 'to the house of'. 'Sha-ul' is Saul’s name. 'Ve' means 'and'. 'E-eseh' means 'I will do'. 'Im-o' means 'with him' or 'to him'. 'Che-sed' means 'kindness' or 'mercy'. 'Ba-a-vur' means 'for the sake of' or 'because of'. 'Ye-ho-na-tan' is Jonathan’s name.
[2SA.9.2] And to the house of Saul was a servant, and his name was Ziba. And they called to him to David, and the king said to him, "Are you Ziba?" And he said, "Your servant am I." [§]
u-le-beit sha-ul eved u-shmo tzi-va va-yik-re-u-lo el-da-vid va-yo-mer ha-me-lech elav ha-ata tzi-va va-yo-mer av-de-cha
This verse describes a man named Ziba who sends provisions to David while David is fleeing from Absalom. It begins by stating that Ziba is a servant of Saul’s house. He calls out to David, and the king asks him if he is Ziba. Ziba replies that he is the king’s servant.
[2SA.9.3] And the king said, "Is there still any man of the house of Sha-ul to whom I might show kindness for the sake of the Gods?" And Tzi-vah said to the king, "There is still a son of Yo-na-tan who has impaired legs." [§]
va-yo-mer ha-me-lech ha-ephes od ish le-beit Sha-ul ve-e-eh-seh im-o chesed elohim va-yo-mer Tzi-vah el ha-me-lech od ben li-yo-na-tan ne-cheh rag-la-yim
This verse describes a conversation between the king and Tzi-vah. The king is asking if there is anyone remaining of the house of Sha-ul to whom he might show kindness for the sake of the Gods. Tzi-vah responds that there is a son of Yo-na-tan who has a disability in his legs.
[2SA.9.4] And the king said to him, "Where is he?" And Tzi-vah said to the king, "Behold, he is in the house of Ma-chir, son of Am-mee-el, and there is no false thing. [§]
Va-yo-mer-loo ha-me-lech ei-fo hu va-yo-mer tzi-vah el ha-me-lech hi-neh hu beit ma-chir ben am-mee-el be-loh de-var.
This verse recounts a conversation between a king and a man named Tzi-vah. The king asks where someone is, and Tzi-vah replies, stating that the person is in the house of Ma-chir, the son of Am-mee-el, and that there is no deceit or falsehood.
[2SA.9.5] And the king David sent and took him from the house of Machir son of Ammiel, a man of words. [§]
Va-yish-lach ha-me-lech Da-vid va-yee-ka-che-hu mee-beit Ma-cheer ben-Am-mee-el mil-lo de-var.
This verse describes King David sending for a man named Machir, son of Ammiel. 'Va-yish-lach' means 'and he sent'. 'Ha-melech' means 'the king'. 'Va-yee-ka-che-hu' means 'and he took him'. 'Mee-beit' means 'from the house of'. 'Ben' means 'son of'. 'Mil-lo de-var' means 'from fullness of speech' or 'a man of words'.
[2SA.9.6] And Mephibosheth son of Jonathan son of Saul came to David and fell upon his face and bowed. And David said to Mephibosheth, and he said, "Behold, your servant." [§]
va-yo-vo me-fi-vo-shet ben-ye-ho-na-tan ben-sha-ul el-da-vid va-yipol al-panav va-yishtachu va-yomer david me-fi-vo-shet va-yomer hineh av-de-cha.
This verse describes Mephibosheth, son of Jonathan and grandson of Saul, coming before David. He falls prostrate before David and shows reverence. David addresses Mephibosheth, and Mephibosheth declares himself David's servant.
[2SA.9.7] And David said to him, “Do not fear, because I will do kindness with you for the sake of Jonathan your father, and I will restore to you all the field of Saul your father, and you will eat bread at my table always.” [§]
Va-yo-mer loo Da-vid al-tee-ra ki a-soh e-eh-seh im-kah hesed ba-avur Ye-ho-na-tan a-veekha va-ha-shi-vo-tee le-kah et-kol-sdeh Sha-ool a-veekha ve-atah to-khal le-hem al-shul-kha-nee ta-meed.
This verse is spoken by David to Mephibosheth, son of Jonathan. David is reassuring Mephibosheth after the death of Saul and Jonathan, promising him continued kindness and restoration of his family’s lands. ‘Va-yo-mer’ means ‘and he said’. ‘Loo’ means ‘to him’. ‘Da-vid’ is the name David. ‘Al-tee-ra’ means ‘do not fear’. ‘Ki’ means ‘because’. ‘A-soh’ means ‘I will do’. ‘E-eh-seh’ means ‘I will do’. ‘Im-kah’ means ‘with you’. ‘Hesed’ means ‘kindness’. ‘Ba-avur’ means ‘because of’ or ‘for the sake of’. ‘Ye-ho-na-tan’ is the name Jonathan. ‘A-veekha’ means ‘your father’. ‘Va-ha-shi-vo-tee’ means ‘and I will restore’. ‘Le-kah’ means ‘to you’. ‘Et-kol-sdeh’ means ‘all the field of’. ‘Sha-ool’ is the name Saul. ‘Ve-atah’ means ‘and you’. ‘To-khal’ means ‘you will eat’. ‘Le-hem’ means ‘bread’. ‘Al-shul-kha-nee’ means ‘at my table’. ‘Ta-meed’ means ‘always’ or ‘continually’.
[2SA.9.8] And he prostrated himself and said, "What, your servant? For why have you turned to the dead dog which is like me?" [§]
va-yishtachu va-yomer meh avdekha ki panita el-ha-kelev ha-met asher kamoni
This verse is spoken by King Achaz to the prophet Isaiah. Achaz is expressing his unworthiness to receive a sign from Yahveh. He asks why Yahveh has turned to him, comparing himself to a dead dog. 'Va-yishtachu' means 'and they prostrated themselves' or 'and he prostrated himself'. 'Va-yomer' means 'and he said'. 'Meh' means 'what'. 'Avdekha' means 'your servant'. 'Ki' means 'because' or 'for'. 'Panita' means 'you have turned'. 'El' means 'to'. 'Ha-kelev' means 'the dog'. 'Ha-met' means 'the dead one'. 'Asher' means 'which' or 'that'. 'Kamoni' means 'like me'.
[2SA.9.9] And the king called to Tziba, the servant of Saul, and said to him, "All that was Saul’s and all of his household, I have given to the son of my Lord." [§]
Va-yik-rah ha-meh-lech el-tsi-vah na-ar Sha-ul va-yo-mer eh-lav kol asher ha-yah le-Sha-ul u-le-kol-bay-toh na-ta-tee le-ben a-do-nai-cha.
This verse describes a king speaking to the servant of Saul. The king is stating that everything that belonged to Saul and his entire household has been given to the son of 'my Lord'. 'My Lord' is being used as a respectful title.
[2SA.9.10] And you will serve Him by working the land, you and your sons and your servants, and you will bring forth produce. And it will be that for the son of my Lord, there will be bread, and he will eat it. And Mefiboshet, the son of my Lord, will continually eat bread at my table. And to Ziba will be fifteen sons and twenty servants. [§]
ve'avad'ta lo et-ha'adamah ata uve'necha va'avadecha ve'heveita vehayah le'ben-adonai'cha lechem va'achalov umefiboshet ben-adonai'cha yo'chal tamid lechem al-shulchaney u'le'tsiba chamisha asar banim ve'esrim avadim.
This verse details a covenant made with Mephiboshet and Ziba, servants of Saul. It outlines their obligations to provide food to the household of David (the speaker, who refers to himself as 'my Lord'). The speaker mandates that they, and their descendants and servants, will work the land to provide sustenance. Mephiboshet will be continually provided for at the speaker's table, and Ziba is responsible for a significant number of sons and servants.
[2SA.9.11] And Tzi-vah said to the king, “As everything my Lord the king commands his servant, so shall your servant do. And Me-fi-boshet eats at my table as one of the king’s sons.” [§]
Va-yo-mer tzi-vah el ha-me-lech ke-chol a-sher ye-tza-veh a-do-nai ha-me-lech et av-do ken ya-aseh av-de-cha u-me-fi-boshet o-chel al shul-cha-ni ke-a-chad mi-ve-nei ha-me-lech.
This verse comes from 2 Samuel 9:11. Tzi-vah speaks to the king. He states that he will do everything the king commands his servant. He also states that Me-fi-boshet eats at his table as if he were one of the king’s sons.
[2SA.9.12] And to Mephibosheth, the son of a small one, and his name is Micah, and all the dwelling place of the house of Ziba are servants to Mephibosheth. [§]
ve-lim-fee-boshet ben-kah-tahn oo-shmo mee-kah-ah ve-chol mo-shahv beit-tzee-vah ahv-ah-deem lee-mee-fee-boshet
This verse lists individuals connected to Mephibosheth. 'Ve' means 'and'. 'Limfeeboshet' means 'to Mephibosheth'. 'Ben' means 'son'. 'Katan' means 'small'. 'Oo-shmo' means 'and his name'. 'Mee-kah-ah' is the name 'Micah'. 'Ve-chol' means 'and all'. 'Mo-shahv' means 'dwelling place' or 'seat'. 'Beit-tzee-vah' is 'the house of Ziba'. 'Ahv-ah-deem' means 'servants'. 'Lee-mee-fee-boshet' means 'to Mephibosheth'.
[2SA.9.13] And Mephiboshet dwells in Jerusalem, for he continually eats at the table of the king. And he is lame in both his feet. [§]
u-mefiboshet yoshev birushalayim ki al-shulkhan hammelech tamid hu okhel ve-hu pisseakh shtei raglav.
This verse describes Mephiboshet residing in Jerusalem and consistently eating at the king's table. It also states that he is lame in both feet.
2SA.10
[2SA.10.1] And it happened after this, that the king of the sons of Ammon died, and Khanun his son reigned in his place. [§]
Va-yhi akharei khen, va-yamat melekh bnei ammon, va-yimlok khanun beno takhtav.
This verse describes the death of the king of the Ammonites and the subsequent reign of his son. 'Va-yhi' means 'and it happened'. 'Akharei khen' means 'after this'. 'Va-yamat' means 'and he died'. 'Melekh' means 'king'. 'Bnei ammon' means 'sons of Ammon' (the Ammonites). 'Va-yimlok' means 'and he reigned'. 'Khanun' is the name of the son. 'Beno' means 'his son'. 'Takhtav' means 'in his place' or 'under him'.
[2SA.10.2] And David said, "I will certainly do kindness with Hanun son of Nahash, just as his father did kindness with me." And David sent to comfort Hanun by the hand of his servants to his father. And the servants of David came to the land of the people of Ammon. [§]
Va-yo-mer Da-vid eh-eh-seh-heh-sed im-Khan-oon ben-Nach-ash ka-asher ah-sah avi-v im-mah-dee hesed va-yish-lah Da-vid le-nach-ham-o be-yad ah-va-dav el-ah-vee-v va-ya-vo-u ah-va-day Da-vid eretz bene-am-mon.
This verse recounts David’s decision to show kindness to Hanun, the son of Nahash, mirroring the kindness shown to David by Hanun’s father. He sends messengers to comfort Hanun’s father, and David’s servants journey to the land of the Ammonites.
[2SA.10.3] And the leaders of the sons of Ammon said to Hanun, their Lord, ‘The one who honors your father in your eyes is David, for he has sent you comforters.’ ‘Did he not send them to you to investigate the city, to spy it out, and to overthrow it? David sent his servants to you for this purpose.’ [§]
vayomru sarey bney amon el hanun adoneyhem hamkhabed david et avicha beyneykha ki shalach lecha menachamim halo ba'avur chakor et ha'ir ulraglah ulehafochah shalach david et avadav eleicha.
This verse describes the Ammonite leaders speaking to Hanun, their lord. They suggest that David honored Hanun’s father in Hanun’s eyes by sending condolences. They insinuate that David’s true intention was to investigate the city, to spy on it, and ultimately to overthrow it, and that he sent his servants to Hanun for this purpose.
[2SA.10.4] And Hanun took the servants of David and shaved half of their beards, and he cut off half of their garments to the waist, and he sent them away. [§]
Va-yikach Chanun et-avdei David va-yegalach et-chatsi zekanam va-yichrot et-madveihem bachatsi ad shtoteihem va-yeshallechem.
This verse describes Hanun, son of Nahash, acting disgracefully towards the servants of David. He shaved half of their beards, cut off half of their garments to the waist, and sent them away. 'Chanun' means gracious, 'avdei' means servants, 'David' is a proper name, 'yegalach' means he shaved, 'chatsi' means half, 'zekanam' means their beards, 'yichrot' means he cut, 'madveihem' means their garments, 'bachatsi' means in half, 'ad shtoteihem' means to their waist, and 'yeshallechem' means he sent them.
[2SA.10.5] And they told David, and he sent toward them, because the men were very distressed. And the king said, "Remain in the wilderness until your beards grow, and you will return." [§]
vayagidu ledavid vayishlach likratam ki hayu ha'anshim nichlamim me'od vayomer hammelech shvu birecho ad yetzamach zekanchem veshavtem
This verse describes a report made to David, and his subsequent command to some men. 'Vayagidu' means 'and they told.' 'Ledavid' means 'to David.' 'Vayishlach' means 'and he sent.' 'Likratam' means 'toward them.' 'Ki hayu ha'anshim' means 'because the men were.' 'Nichlamim me'od' means 'very distressed.' 'Vayomer hammelech' means 'and the king said.' 'Shvu birecho' means 'remain in the wilderness.' 'Ad yetzamach zekanchem' means 'until your beards grow.' 'Veshavtem' means 'and you will return.'
[2SA.10.6] And the Ammonites saw that they were defeated by David, and the Ammonites sent and hired Aram of Beit-Rechov and Aram of Tzova, twenty thousand foot soldiers, and the king of Ma'acha, one thousand men, and good men, twelve thousand men. [§]
Va-yir'u b'nei Ammon ki niv'ashu b'David va-yishl'chu b'nei Ammon va-yisk'ru et Aram Beit-Rechov ve'et Aram Tzova esrim elef ragli ve'et melech Ma'acha elef ish ve'ish tov sh'neyim asar elef ish.
This verse describes the Ammonites seeing their defeat was certain against David, and subsequently hiring mercenary armies to fight against him. 'B'nei Ammon' means 'sons of Ammon' or 'the Ammonites'. 'Niv'ashu' means 'were ashamed' or 'were defeated'. 'Aram Beit-Rechov' and 'Aram Tzova' are names of Aramite kingdoms. 'Melech Ma'acha' means 'king of Ma'acha'. 'Ish tov' translates to 'good men' and is a reference to a specific group of skilled warriors. The numbers given are the size of each mercenary force.
[2SA.10.7] And David heard, and he sent Joab and all the mighty army. [§]
va-yish-ma Da-vid va-yish-lach et Yo-av ve-et kol ha-tza-va ha-gib-or-im
This verse describes David hearing something and then sending Joab and all the mighty army. 'Va' indicates 'and'. 'Yishma' means 'he heard'. 'Va'yishlach' means 'and he sent'. 'Et' is a particle indicating a definite direct object. 'Yoav' is the name Joab. 'Kol' means 'all'. 'Ha-tza-va' means 'the army'. 'Ha-giborim' means 'the mighty ones'.
[2SA.10.8] The sons of Ammon went out and arranged war at the opening of the gate, and Aram Tsoba, Rechov, Ish Tob, and Ma'achah by themselves in the field. [§]
vayetzu bene amon vayarakhu milchama petach hasha'ar vearam tsoba urechov veish tob uma'acha levadam basadeh
This verse describes the deployment of armies for battle. 'Bene amon' means 'sons of Ammon,' referring to the people of Ammon. 'Vayarakhu milchama' signifies 'they arranged war,' meaning they prepared for battle. 'Petach hasha'ar' means 'at the opening of the gate'. The subsequent names – Aram Tsoba, Rechov, Ish Tob, and Ma'achah – are the names of cities or regions that joined the coalition. 'Levadam basadeh' means 'by themselves in the field,' indicating their position outside the city walls.
[2SA.10.9] And Joab saw that the battle line was to him from within and from behind. And he chose from all the young men of Israel and arranged to meet Aram. [§]
Va-yar Yo'av ki-hay-tah elav pnei ha-mil-cha-mah mi-pa-nim u-mei-a-chor va-yiv-char mi-kol b'chu-rei Yis-ra-el va-ya-a-roch li-kre-at A-ram.
This verse describes Joab observing the layout of the battle and selecting warriors from all of Israel to prepare to meet Aram. 'Va-yar' means 'and saw'. 'Yo'av' is Joab's name. 'ki-hay-tah' means 'that was'. 'elav' means 'to him'. 'pnei ha-mil-cha-mah' means 'the face of the war', or 'the battle line'. 'mi-pa-nim u-mei-a-chor' means 'from within and from behind'. 'va-yiv-char' means 'and he chose'. 'mi-kol' means 'from all'. 'b'chu-rei Yis-ra-el' means 'the young men of Israel'. 'va-ya-a-roch' means 'and he arranged'. 'li-kre-at A-ram' means 'to meet Aram'.
[2SA.10.10] And he gave the remainder of the people into the hand of Abshai, his brother, and he arranged to meet the sons of Ammon. [§]
ve’et yeter ha’am natan be’yad avshai achiv va’ya’aroch likrat benei amon.
This verse describes David giving a portion of the people into the hand of Abshai, his brother, and arranging to meet the people of Ammon. Let's break down the names:
* **ve’et:** and (with)
* **yeter:** remainder, excess, the rest
* **ha’am:** the people
* **natan:** he gave
* **be’yad:** in the hand of
* **avshai:** Abshai (a proper name)
* **achiv:** his brother
* **va’ya’aroch:** and he arranged
* **likrat:** toward, to meet
* **benei:** sons of
* **amon:** Ammon (a people/nation)
[2SA.10.11] And he said, "If Aram is stronger than me, then it will be my salvation. And if the sons of Ammon become stronger than you, then I will go to save you." [§]
va-yo-mer im-teh-khazak a-ram mi-me-ni ve-ha-yita li li-yishua-ah ve-im benei amon yeh-khazku mi-me-kha ve-halakhti le-ho-shi-a lakh
This verse contains conditional statements concerning military strength. 'Aram' refers to Syria. 'Benei Ammon' means 'sons of Ammon', referring to the Ammonite people. The verse speaks of providing salvation or aid depending on the relative strengths of Aram and Ammon compared to the speaker and the addressee, respectively.
[2SA.10.12] Be strong, and let us be strengthened for our people, and for the cities of the Gods, and Yahveh will do the good in His eyes. [§]
khazak venitkhazak be'ad ammenu ube'ad arei Elohim, vayahveh ya'aseh hatov be'einav.
This verse contains several key names and words. "Khazak" means "be strong". "Venitkhazak" means "and we will be strengthened". "Be'ad" means "for" or "on behalf of". "Ammenu" means "our people". "Arei Elohim" means "cities of the Gods". "Vayahveh" means "and Yahveh". "Ya'aseh" means "will do". "Hatov" means "the good". "Be'einav" means "in His eyes". The verse is a call to be strong and to support one another and the cities of the Gods, trusting that Yahveh will do what is good in His eyes.
[2SA.10.13] And Yoav and the people who were with him approached to battle with the Arameans, and they fled before him. [§]
Va-yigash Yo-av ve-ha-am asher im-o lam-mil-cha-mah ba-A-ram va-ya-nu-su mi-pa-nav.
This verse describes Yoav and the people with him approaching the Arameans for battle, and the Arameans fleeing before them. 'Yoav' is a proper name, remaining unchanged. 'Ha-am' means 'the people'. 'Asher im-o' means 'that are with him'. 'Lam-mil-cha-mah' means 'to the battle'. 'Ba-A-ram' means 'with Aram' (the Arameans). 'Va-ya-nu-su' means 'and they fled'. 'Mi-pa-nav' means 'from his face' (before him).
[2SA.10.14] And the people of Ammon saw that Aram had fled, and they fled from before Avishai, and they came to the city. And Yoav returned from over the people of Ammon and came to Jerusalem. [§]
Ooov’nei Amon rau kee-nas Aram vayanoosoo mip’nei Avishai vayavo ha’ir vayashav Yoav me’al benei Amon vayavo Yerushalayim.
This verse describes the Ammonites seeing Aram flee and then fleeing themselves from Avishai. It then states that Yoav returned from the Ammonites and went to Jerusalem. Each name represents a people or a person. The key terms relate to seeing, fleeing, returning and going. ‘Benei Amon’ means ‘sons of Ammon’ - meaning the people of Ammon.
[2SA.10.15] And Aram saw that they had been defeated before Israel, and they assembled together. [§]
va-yar a-ram ki ni-gaf lif-nei yis-ra-el va-ye-as-fu ya-chad
This verse describes the reaction of Aram (Syria) after suffering a defeat at the hands of Israel. 'Aram' is a proper noun, the name of a nation. 'Ni-gaf' means 'was smitten' or 'was defeated.' 'Lif-nei' means 'before' or 'in the face of.' 'Yis-ra-el' is the name of the nation of Israel. 'Va-ye-as-fu' means 'they assembled' or 'they gathered.' 'Ya-chad' means 'together'.
[2SA.10.16] And Hadadezer sent, and brought out Aram that is beyond the river, and his army came, and the commander of Hadadezer’s army was before them. [§]
Va-yish-lach Ha-dad-e-zer va-yo-tzeh et-A-ram asher me-ever ha-na-har va-ya-vo-u chey-lam ve-shovach sar-tzeva Ha-dad-ezer lif-nei-hem.
This verse describes Hadadezer sending forces against Israel. 'Va-yishlach' means 'and he sent'. 'Hadadezer' is a proper name. 'Va-yo-tzeh' means 'and he brought out'. 'Et-Aram' means 'Aram'. 'Asher me-ever ha-na-har' means 'that is beyond the river'. 'Va-ya-vo-u chey-lam' means 'and his army came'. 'Ve-shovach sar-tzeva Hadadezer lif-nei-hem' means 'and the commander of Hadadezer's army was before them'.
[2SA.10.17] And it was told to David that Joab had gathered all of Israel and they crossed the Jordan River and came to Helam. And Aram arrayed themselves to meet David, and they fought with him. [§]
va-yugad le-david so-ye-esof et-kol-yisrael va-yaavor et-ha-yarden va-yavo chela-ama va-yaarkhu aram li-krat david va-yilachamu immo.
This verse describes how it was told to David that Joab had gathered all of Israel. They crossed the Jordan River and came to Helam. Aram arrayed itself to meet David, and they fought with him.
[2SA.10.18] And Aram fled before Israel, and David killed from Aram seven hundred chariots and forty thousand horsemen, and he struck the commander of his army, and he died there. [§]
vayanas aram mipnei yisrael vayaharog david mearam shiva meot rechev ve'arba'im elef parashim ve'et shovach sar-tzeva'o hikah vayamat sham.
This verse describes David’s victory over Aram. 'Aram' is a nation. 'Yisrael' is Israel. 'Rechev' means chariot, and 'parashim' means horsemen. 'Shovach' is a proper name, the commander of the army of Aram. 'Vayamat sham' means 'and he died there'. The 'vay' at the beginning of many of these words indicates a past tense.
[2SA.10.19] And all the kings, servants of Hadadezer, saw that they were defeated before Israel, and they made peace with Israel and served them. And Aram saw to save still the sons of Ammon. [§]
Va-yir'u kol-ha-melachim avdei Hadadezer ki nigfu lifnei Yisrael va-yashlimu et Yisrael va-ya'avdum va-yir'u Aram lehoshi'a od et bnei Ammon.
This verse describes the reaction of the kings who served Hadadezer after they witnessed Israel's victory. They made peace with Israel and submitted to their rule. Subsequently, Aram attempted to assist the Ammonites.
2SA.11
[2SA.11.1] And it happened at the turn of the year, at the time of the departure of the messengers, that David sent Joab and his servants with him and all of Israel. They destroyed the descendants of Ammon, and they besieged Rabbah. And David sat in Jerusalem. [§]
Va-yhi li-tshu-vat ha-sha-nah le-et tze-at ha-mal-a-khim va-yish-lakh Da-vid et Yo-av ve-et av-adav im-mo ve-et kol Yis-ra-el va-yash-chi-tu et benei am-mo ve-ya-tsu-ru al Ra-vah ve-Da-vid yo-shev bi-Yerushalayim.
This verse describes events that happened at the turn of the year, when the messengers departed. David sent Joab and his servants with all of Israel. They destroyed the people of Ammon and besieged Rabbah. David remained in Jerusalem.
[2SA.11.2] And it came to pass at the time of evening that David rose from upon his resting place and walked upon the roof of the king's house. And he saw a woman bathing from upon the roof, and the woman was very good to look upon. [§]
vayhi le'et ha'erev vayakam david me'al mishkavo vayithallech al gag beit hammelech vayara isha rohechet me'al haggag vehaiisha tovat mar'eh me'od.
This verse describes the time as evening, and David rising from his resting place. He walks on the roof of the king's house, and sees a woman bathing on the roof. The woman is very good to look upon.
[2SA.11.3] And David sent, and he inquired about the woman, and he said, "Isn't this Bathsheba, daughter of Eliam, the wife of Uriah the Hittite?" [§]
Va-yish-lach Da-vid va-yid-rosh la-i-shah va-yomer ha-lo zot bat-She-va bat-E-li-am e-shet U-ri-yah ha-chi-ti.
This verse describes David sending to inquire about a woman. Specifically, he asks if she is Bathsheba, daughter of Eliam, the wife of Uriah the Hittite. The verb 'va-yishlach' means 'and he sent'. 'Va-yidrosh' means 'and he inquired'. 'Ha-lo zot' is a question meaning 'is this not?' or 'isn't this?' 'E-shet' means 'wife of'.
[2SA.11.4] And David sent messengers and took her, and she came to him and he lay with her. And she, having been purified from her impurity, returned to her house. [§]
va-yish-lakh Da-vid mal-a-khim va-yee-ka-che-ha va-ta-vo el-av va-yish-kakh im-ah ve-hee mit-ka-desh-et mi-tu-me-ah-tah va-ta-shav el-bay-tah
This verse describes David sending messengers to bring Bathsheba to him, and then he lies with her. It also states that she returns to her house, having been purified from her impurity.
[2SA.11.5] And the woman became pregnant, and she sent and told David, and she said, "Pregnant am I." [§]
va-ta-har ha-ee-shah va-tee-shlach va-tag-eed le-da-veed va-to-amer ha-rah a-no-chee
This verse describes the woman telling David that she is pregnant. 'Va' is a conjunction meaning 'and'. 'Tahhar' means 'became pregnant'. 'Ha-eesha' means 'the woman'. 'Va-tee-shlach' means 'and she sent'. 'Va-tag-eed' means 'and she told'. 'Le-David' means 'to David'. 'Va-to-amer' means 'and she said'. 'Harah' means 'pregnant'. 'Anochi' means 'I'.
[2SA.11.6] And David sent to Joab, "Send to me Uriah the Hittite." And Joab sent Uriah to David. [§]
va-yish-lach Da-vid el-Yo-av, sh'lach e-lai et-U-ri-yah ha-Chi-ti; va-yish-lach Yo-av et-U-ri-yah el-Da-vid.
This verse describes David sending a message to Joab requesting Uriah the Hittite be sent to him. Then, Joab sends Uriah to David. The names are transliterated as they are pronounced in modern English. "El" is translated as "to" since it’s a preposition in this context. The verbs are translated literally as "he sent".
[2SA.11.7] And Uriah came to him, and David asked for the well-being of Joab, and for the well-being of the people, and for the well-being of the war. [§]
va-yo-vo o-ree-yah el-ahv, va-yish-ahl da-veed lish-lohm yo-av vlish-lohm ha-ahm vlish-lohm ha-mil-cha-mah.
This verse describes Uriah coming to David, and David asking about the well-being of Joab, the people, and the war. "El" means 'to' or 'with' and is used here to indicate direction. "Lishlohm" translates to 'for the well-being of'.
[2SA.11.8] And David said to Uriah, "Go down to your house and wash your feet." And Uriah went out from the house of the king, and the king's provision went out after him. [§]
Va-yo-mer David le-Uriyah red le-veit-cha u-re-chatz rag-lecha va-yeit-zeh Uriyah mi-beit ha-melech va-teit-zeh acharay mash-at ha-melech.
This verse describes a conversation between David and Uriah. David tells Uriah to go home and wash his feet. Uriah then leaves the king's house, and the king's provision follows after him.
[2SA.11.9] And Uriah lay down at the entrance to the house of the king, with all the servants of my Lord, and he did not go down to his house. [§]
Va-yish-kach Oo-ree-yah peh-tach beit ha-meh-lech et kol av-dei ah-do-nai ve-lo ya-rad el-bei-to.
This verse describes Uriah sleeping at the entrance to the king's house, among the king’s servants, and not going down to his own house. 'Va-yish-kach' means 'and he lay down'. 'Oo-ree-yah' is a proper name, Uriah. 'Peh-tach' means 'at the opening of'. 'Beit ha-meh-lech' means 'the house of the king'. 'Et kol av-dei' means 'with all the servants of'. 'Ah-do-nai' is 'my Lord'. 'Ve-lo ya-rad' means 'and he did not go down'. 'El-bei-to' means 'to his house'.
[2SA.11.10] And they told David, saying, "Uriah did not come down to his house." And David said to Uriah, "Is it not from a journey that you have come? Why did you not come down to your house?" [§]
vayagidu ledavid leemor lo-yarad uriyah el-beyto, vayomer david el-uriyah halo midech ata ba maddua lo-yaradta el-beytech
This verse recounts a conversation between David and Uriah. Messengers told David that Uriah had not gone home to be with his wife. David then asks Uriah why he did not go home.
[2SA.11.11] And Urijah said to David, “The Ark, and Israel, and Judah are residing in tents, and my Lord Joab and the servants of my Lord are encamped in the field. Therefore, I will not go to my house to eat, drink, and lie with my wife. As you live and as your life is, I will not do such a thing.” [§]
vayomer uriyah el-david haaron veyisrael vehudah yoshvim bassukot vadonai yoav uve'dei adonai al-pnei hasadeh chonim va'ani avo el-beiti le'echol ulistot ulis'khav im-ishti chai'cha vechei naf'shecha im-e'eseh et-hadavar hazzeh.
This verse comes from 2 Samuel 11:11. Urijah is speaking to David, explaining why he will not go to his house to be with his wife. He states that the Ark, Israel, and Judah are residing in tents, his lord Joab and the servants of his lord are encamped in the field, and therefore he will not go home to eat, drink, and lie with his wife. He swears by David’s life and his own that he would not do such a thing.
[2SA.11.12] And David said to Uriah, "Stay here also today and tomorrow, and I will send you home." And Uriah stayed in Jerusalem that day and the next. [§]
Va-yo-mer Da-vid el-U-ri-yah shev ba-zeh gam-ha-yom u-ma-char a-shal-chechah va-yeshev U-ri-yah bi-Yerushalayim ba-yom ha-hu u-mi-ma-charat.
This verse describes a conversation between David and Uriah. David tells Uriah to stay in Jerusalem for the day and tomorrow, and then he will send him home. Uriah does as he is told and stays in Jerusalem for that day and the next.
[2SA.11.13] And David called to him, and he ate before Yahveh and drank. And he honored him. And he went out in the evening to lie down with the servants of my Lord, and he did not go down to his house. [§]
Va-yik-ra lo Dav-id va-yo-chal le-fan-av va-ye-esht va-ye-shach-che-re-hu va-ye-tse ba-erev li-sh-chav be-mish-cha-vo im-av-dei ad-o-nai ve-el-beit-o lo ya-rad.
This verse describes David eating before Yahveh and his servants. He then went to sleep with his servants, but did not go down to his home.
[2SA.11.14] And it was in the morning, and David wrote a letter to Joab, and he sent it by the hand of Uriah. [§]
Va-yhee ba-boker va-yikhtov David sefer el-Yoav va-yishlach be-yad Uriyah.
This verse describes David writing a letter to Joab in the morning and sending it with Uriah. 'Va-yhee' means 'and it was'. 'Ba-boker' means 'in the morning'. 'Va-yikhtov' means 'and he wrote'. 'Sefer' means 'a book' or 'a letter'. 'El' means 'to'. 'Yoav' is the name Joab. 'Va-yishlach' means 'and he sent'. 'Be-yad' means 'by the hand of'. 'Uriyah' is the name Uriah.
[2SA.11.15] And he wrote in the book to say, "Bring Uriyah before the face of the strong war, and you shall return from behind him, and he shall be struck and die." [§]
vayikhtov bassefer leamor hav·u et-uriyyah el-mul penei hammilhamah hahazakah veshavtem me·acharav venikkah vamet.
This verse describes a written order concerning Uriyah. "Vayikhtov" means "and he wrote". "Bassefer" means "in the book". "Leamor" means "to say". "Hav·u" means "bring". "Et-uriyyah" means "Uriyah". "El-mul" means "before". "Penei" means "the face of". "Hammilhamah" means "the war". "Hachazakah" means "the strong". "Veshavtem" means "and you shall return". "Me·acharav" means "from behind him". "Venikkah" means "and he shall be struck". "Vamet" means "and he shall die".
[2SA.11.16] And it happened while Joab was guarding the city, that he sent Uriah to the place which he knew had strong men there. [§]
vayhi bishmor Yoav el-ha'ir vayiten et-Uriyah el-hamakom asher yada ki anshei-chayil sham.
This verse describes Joab sending Uriah to a strategically advantageous place during a siege. 'Vayhi' means 'and it was', introducing a narrative event. 'Bishmor' means 'while guarding' or 'when keeping watch'. 'Yoav' is Joab. 'El-ha'ir' means 'to the city'. 'Vayiten' means 'and he gave'. 'Et-Uriyah' means 'Uriah'. 'El-hamakom' means 'to the place'. 'Asher' means 'which'. 'Yada' means 'he knew'. 'Ki' means 'that' or 'because'. 'Anshei-chayil' means 'men of valor' or 'strong men'. 'Sham' means 'there'.
[2SA.11.17] And the men of the city went out and they fought against Yo'av. And some of the people fell from the servants of David, and also Uriah the Hittite died. [§]
vayyetzu anshei ha'ir vayilachamu et-yo'av vayipol min-ha'am me'avdei david vayamat gam uriyah ha'chitti
This verse describes a battle where the men of the city fought against Yo'av (Joab). Some of David's servants fell, and Uriah the Hittite also died.
[2SA.11.18] And Yoav sent, and he told David all the words of the war. [§]
va-yish-lach Yo-av va-ya-ged le-Da-vid et-kol-div-rei ha-mil-cha-mah
This verse describes Yoav sending a message to David regarding the details of the war. 'Va-yishlach' means 'and he sent'. 'Yoav' is a proper noun, a name. 'Va-yaged' means 'and he told'. 'Le-David' means 'to David'. 'Et-kol-divrei' means 'all the words of'. 'Ha-milchamah' means 'the war'.
[2SA.11.19] And he commanded the angel, saying, "When you finish all the words of the war, speak to the king." [§]
vayetzav et-hamalach leemor kekalotekha et kol divrei hamilchama ledaber el-hamelech.
This verse describes a command given to an angel. 'Vayetzav' means 'and he commanded'. 'Et-hamalach' means 'the angel'. 'Leemor' means 'to say'. 'Kekalotekha' means 'when you finish'. 'Et kol divrei hamilchama' means 'all the words of the war'. 'Ledaber' means 'to speak'. 'El-hamelech' means 'to the king'.
[2SA.11.20] And it will be, if the anger of the king rises and he says to you, "Why did you approach the city to fight? Did you not know what would be thrown down from the wall?" [§]
ve-ha-ya, im-ta'aleh chammat ha-melech ve-amar lecha maddua nigashtem el-ha-ir lehilachem halo yeda'tem et asher yoru me'al ha-homa.
This verse describes a scenario where the king's anger rises and he questions why individuals approached the city to fight. He inquires if they were unaware that something would be thrown down from the wall.
[2SA.11.21] Who struck Abimelech, son of Jerubbeshet? Was it not a woman who cast a millstone upon him from the wall, and he died in Tebetz? Why have you come to the wall, and said, "Even your servant Uriah the Hittite is dead?" [§]
mi-hik-kah et-av-i-me-lech ben-yer-u-besh-et hal-o-a-ish-shah hish-lik-kah a-layv pelach rechev me-al ha-chomah va-yamot bet-tev-etz lamah nigash-tem el-ha-chomah ve-amar-ta gam avd-cha ur-i-yah ha-chit-ti met.
This verse asks who struck Abimelech, son of Jerubbeshet. It states a woman cast a millstone upon him from the wall, and he died in Tebetz. The speaker then asks why they approached the wall and states that even their servant Uriah the Hittite is dead.
[2SA.11.22] And the angel went and came and told David everything that Joab had sent to him. [§]
Va-ye-lekh ha-mal-akh, va-ya-vo va-ya-ged le-da-vid et kol asher shla-kho yo-av.
This verse describes an angel going and coming to tell David everything that Joab had sent to him. 'Va-ye-lekh' means 'and he went'. 'ha-mal-akh' means 'the angel'. 'Va-ya-vo' means 'and he came'. 'Va-ya-ged' means 'and he told'. 'le-da-vid' means 'to David'. 'et kol asher' means 'everything that'. 'shla-kho' means 'he sent'. 'yo-av' means 'Joab'.
[2SA.11.23] And the messenger said to David, "because the people have grown strong against us, and they went out to meet us in the field, and we were able to advance upon them up to the entrance of the gate." [§]
va-yo-mer ha-mal-akh el-da-vid ki-gav-ru a-lei-nu ha-a-na-shim va-ye-tzu a-lei-nu ha-sa-deh va-ni-h-yeh a-lei-hem ad-petach ha-sha-ar
This verse describes a messenger speaking to David. The messenger reports that people have grown strong against them and have gone out to meet them in the field. They were able to advance up to the gate.
[2SA.11.24] And the Moraim saw the servants of me from above the wall, and the servants of the king died. Also, my servant Uriah the Hittite is dead. [§]
vayoru hamoraim el-avadecha me'al hachoma vayamu me'avdei hammelech vegam avdecha uriyah hahitti met.
This verse describes the Moraim seeing the servants of the speaker from above the wall, and those servants of the king dying. It also states that the speaker’s servant, Uriah the Hittite, is dead.
[2SA.11.25] And David said to the messenger, "Thus you shall say to Joab: ‘Do not let this matter displease you, for thus and thus shall the sword devour. Strengthen your warfare against the city and destroy it, and strengthen yourself.’ [§]
Va-yo-mer David el-ha-malach koh to-amar el Yoav al ye-ra b’einecha et-ha-davar hazeh ki-kazeh v’kazeh to-achal ha-charev ha-chazek milchamtecha el-ha-ir v’harasah v’chazkehu.
This verse recounts David instructing a messenger to deliver a message to Joab regarding a military campaign. David wants Joab to understand that the circumstances require a decisive and forceful approach to the city they are attacking. The phrase 'kazeh v’kazeh' is somewhat ambiguous but implies a necessary intensity and thoroughness in the warfare.
[2SA.11.26] And the wife of Uriyah heard that Uriyah, a man, had died, and she mourned for her husband. [§]
va-tishma eshet Uriyah ki-met Uriyah ishah, va-tispod al-baalah.
This verse describes the wife of Uriyah hearing that her husband, Uriyah, has died, and mourning for her husband. 'Va' is a conjunction meaning 'and'. 'Tishma' means 'she heard'. 'Eshet' means 'wife of'. 'Ki' means 'that'. 'Met' means 'died'. 'Isha' means 'man'. 'Tispod' means 'she mourned'. 'Al' means 'for/on'. 'Baalah' means 'her husband'.
[2SA.11.27] And the mourning passed, and David sent and brought her to his house, and she became his wife, and she bore him a son. But the thing that David had done was evil in the eyes of Yahveh. [§]
va-ya-avor ha-evel va-yish-lach David va-ya-as-fa-ha el-bey-to va-te-hi-lo le-i-sha va-te-led lo ben va-ye-ra-ay ha-dav-ar asher-a-sa David be-ey-nei Yahveh.
This verse describes David sending for Bathsheba after the death of her husband, bringing her into his home, and she becoming his wife and bearing him a son. It then states that what David had done displeased Yahveh.
2SA.12
[2SA.12.1] And Yahveh sent Nathan to David, and he came to him and said to him, "There were two men in one city, one rich and one poor." [§]
va-yish-lakh Yahveh et-natan el-david va-yavo elav va-yomer lo shnei anashim hayu be-ir echad echad ashir ve-echad rash.
This verse describes Yahveh sending Nathan to David, and Nathan telling David a story about two men in a city, one rich and one poor. 'Va-yishlakh' means 'and He sent'. 'Et-natan' indicates Nathan as the direct object of the sending. 'El-david' means 'to David'. 'Va-yavo elav' means 'and he came to him'. 'Va-yomer lo' means 'and he said to him'. 'Shnei anashim' means 'two men'. 'Hayu' means 'were'. 'Be-ir echad' means 'in one city'. 'Echad ashir' means 'one rich'. 'Ve-echad rash' means 'and one poor'.
[2SA.12.2] To the rich one, there were sheep and cattle in very great abundance. [§]
le-ah-sheer hah-yah tzo-on oo-vah-kar hah-reh-beh meh-od
This verse describes someone who is wealthy, possessing a large number of sheep and cattle. 'Le-ah-sheer' means 'to the rich one'. 'Tzo-on' refers to sheep, and 'vah-kar' to cattle. 'Hah-reh-beh meh-od' means 'very many' or 'a great abundance'.
[2SA.12.3] And to the poor man there was nothing, except one small lamb that he purchased and sustained with life, and it grew up with him and with his sons together, from his bite it would eat and from his cup it would drink, and in his lap it would lie, and it became to him like a daughter. [§]
ve-la-rash ein-kol ki im-kivsah achat ketanah asher kanah vayechayehah vatigdal immo ve-im-banav yachdav mipito tochal umikoso tishteh uvecheiko tishkab vathehi-lo kbat.
This verse describes a poor man who has only one small lamb. He purchased this lamb, nurtured it, and it grew up with him and his children. It ate from his table and drank from his cup, and slept in his lap, becoming like a daughter to him.
[2SA.12.4] And Helek came to the rich man, and desired to take from his sheep and from his cattle, to prepare for the guest coming to him. And he took the lamb of the man, the poor one, and he made it for the man coming to him. [§]
Va-yavo Helek le-ish ha-ashir, va-yachmol lakachat mitzono u-mibekaro la'asot la'orech ha-ba-lo, va-yikach et-kivsat ha-ish ha-rash, va-ya'aseha la-ish ha-ba elav.
This verse describes a man, Helek, taking a lamb from a wealthy man’s flock to prepare for a guest. 'Va-yavo' means 'and he came'. 'Helek' is a proper noun. 'Ish' means 'man'. 'Ha-ashir' means 'the rich one'. 'Va-yachmol' means 'and he desired'. 'Lakachat' means 'to take'. 'Mitzono' means 'from his sheep'. 'U-mibekaro' means 'and from his cattle'. 'La'asot' means 'to make'. 'La'orech' means 'for the guest'. 'Ha-ba-lo' means 'the one coming to him'. 'Va-yikach' means 'and he took'. 'Et-kivsat' means 'the lamb of'. 'Ha-ish ha-rash' means 'the man, the poor one'. 'Va-ya'aseha' means 'and he made it'. 'La-ish ha-ba elav' means 'for the man coming to him'.
[2SA.12.5] And the anger of David burned greatly against the man, and he said to Nathan, “Alive is Yahveh, that the man who does this is a son of death.” [§]
Va-yichar-af David ba-ish me-od va-yomer el-natan chai-Yahveh ki ben-mavet ha-ish ha-oseh zot.
This verse describes David’s anger upon learning of Bathsheba and Uriah. ‘Va-yichar-af’ means ‘and burned the anger’. ‘David’ is the proper name David. ‘Ba-ish’ means ‘against the man’. ‘Me-od’ means ‘very’. ‘Va-yomer’ means ‘and he said’. ‘El-natan’ means ‘to Nathan’. ‘Chai-Yahveh’ is an oath meaning ‘alive is Yahveh’. ‘Ki’ means ‘that’ or ‘because’. ‘Ben-mavet’ means ‘son of death’. ‘Ha-ish’ means ‘the man’. ‘Ha-oseh’ means ‘who does’. ‘Zot’ means ‘this’.
[2SA.12.6] And the lamb he will repay four times because of that he did this thing, and upon that he did not have compassion. [§]
ve-et-hakib-sah yish-al-lem ar-bah-teem eh-kev ah-sher ah-sah et-had-dah-var haz-zeh ve-al ah-sher lo-cha-mal.
This verse details a restitution requirement. 've-et' means 'and'. 'hakib-sah' refers to 'the lamb'. 'yish-al-lem' means 'he will repay'. 'ar-bah-teem' means 'four times'. 'eh-kev' means 'because of'. 'ah-sher' means 'that'. 'ah-sah' means 'he did'. 'et-had-dah-var haz-zeh' means 'the thing this'. 've-al' means 'and upon'. 'lo-cha-mal' means 'he did not have compassion'. The verse speaks of repaying fourfold for a wrong committed because of the act itself, and because of a lack of compassion.
[2SA.12.7] And Nathan said to David, "You are the man. Thus says Yahveh, the God of Israel: I anointed you to be king over Israel, and I delivered you from the hand of Saul." [§]
Va-yomer Natan el-David ata ha-ish koh-amar Yahveh Elohei Yisrael anochi mashachticha le-melech al-Yisrael ve-anochi hitzalticha miyad Shaul.
This verse recounts Nathan speaking to David. 'Va-yomer' means 'and he said'. 'Natan el-David' is 'Nathan to David'. 'Ata ha-ish' means 'you are the man'. 'Koh-amar' means 'thus says'. 'Yahveh Elohei Yisrael' is 'Yahveh, the God of Israel'. 'Anochi mashachticha' means 'I anointed you'. 'Le-melech al-Yisrael' means 'to be king over Israel'. 'Ve-anochi hitzalticha' means 'and I delivered you'. 'Miyad Shaul' means 'from the hand of Saul'.
[2SA.12.8] And I gave to you the house of your lord and the women of your lord into your bosom, and I gave to you the house of Israel and Judah. And if it is little, I will add to you priestesses and priests. [§]
va'etnah lecha et beit adonecha v'et n'shei adonecha b'cheikecha va'etnah lecha et beit yisrael vi'hudah v'im me'at v'osifah l'cha kohenah v'kohenah
This verse describes a prophetic vision where the speaker is giving possessions to 'you'. 'Beit adonecha' means 'the house of your lord', referring to possessions. 'N'shei adonecha' means 'the women of your lord'. 'Beit Yisrael' means 'the house of Israel' and 'Vi'hudah' means 'and Judah'. 'Im me'at' means 'if little' or 'if few'. 'Osifah l'cha kohenah v'kohenah' means 'I will add to you priestesses and priests'.
[2SA.12.9] Why have you despised the word of Yahveh to do evil in His eyes? You struck Uriah the Hittite with the sword, and you took his wife for yourself as a wife, and you killed him with the sword of the sons of Ammon. [§]
Maddu'a bazita et-d'var Yahveh la'asot ha'ra b'einav? Et Uriyah ha'Chitti hikita bacherav, v'et ishto lakachta l'cha l'ishah, v'oto haragta bacherav b'nei amon.
This verse is a direct question and accusation. 'Maddu'a' means 'why'. 'Bazita' means 'you have despised'. 'Et' is a direct object marker. 'D'var Yahveh' is 'the word of Yahveh'. 'La'asot ha'ra' is 'to do evil'. 'B'einav' is 'in His eyes'. 'Uriyah ha'Chitti' is 'Uriah the Hittite'. 'Hikita' means 'you struck'. 'Bacherav' means 'with the sword'. 'Ishto' means 'his wife'. 'Lakachta' means 'you took'. 'L'cha l'ishah' means 'for yourself as a wife'. 'Haragta' means 'you killed'. 'B'nei amon' means 'sons of Ammon', referring to the Ammonite people.
[2SA.12.10] And now, the sword will not depart from your house forever, because you have despised Yahveh and you took the wife of Uriah the Hittite to be your wife. [§]
ve'atah lo-tasur herev mibeitecha ad-olam. Eikev ki bizitani vatikkach et-eshet Uriyah haChitti lihiyot lecha le'ishah.
This verse is a prophecy concerning David’s sin with Bathsheba. It states that the sword will not depart from David’s house forever, because he despised Yahveh and took the wife of Uriah the Hittite to be his wife. 'Ve'atah' means 'and now'. 'Lo-tasur' means 'will not turn away' or 'will not depart'. 'Herev' means 'sword'. 'Mibeitecha' means 'from your house'. 'Ad-olam' means 'forever'. 'Eikev' is a connecting word meaning 'because'. 'Bizitani' means 'you have despised me'. 'Vatikkach' means 'and you took'. 'Et-eshet Uriyah haChitti' means 'the wife of Uriah the Hittite'. 'Lihiyot lecha le'ishah' means 'to be yours as a wife'.
[2SA.12.11] Thus says Yahveh, behold, I am raising up evil against you from your house, and I will take your wives before your eyes, and I will give them to your neighbor, and he will lie with your wives before this sun. [§]
Koh amar Yahveh, hinee mekim alecha ra'ah mibeytechah velakachti et naseycha le'eneycha venatati lere'eycha vesachav im naseycha le'eney hashemesh hazot.
This verse is a prophecy of judgment. "Koh amar" means "Thus says." "Yahveh" is the proper name of God. "Hinee" means "Behold" or "Here I am." "Mekim" means "raising up" or "establishing." "Ra'ah" means "evil" or "disaster." "Mibeytechah" means "from your house." "Lakachti" means "I will take." "Naseycha" means "your wives." "Le'eneycha" means "before your eyes." "Natati" means "I will give." "Re'eycha" means "your neighbor." "Sachav" means "he will lie." "Hashemesh hazot" means "this sun."
[2SA.12.12] For you made it in secret, and I will do this thing against all Israel and against the sun. [§]
kee atta asita bassater va-anee eh-eh-seh et-ha-davar hazzeh neged kol-yisrael ve-neged ha-shamesh.
This verse comes from 2 Samuel 12:12. Let's break down the names and words: 'atta' means 'you'. 'asita' means 'you made'. 'bassater' means 'in secret'. 'anee' means 'I'. 'eh-eh-seh' means 'I will do'. 'et-ha-davar hazzeh' means 'this thing'. 'neged' means 'against'. 'kol-yisrael' means 'all Israel'. 'ha-shamesh' means 'the sun'. The verse speaks of David’s secret sin with Bathsheba and his public declaration of consequence.
[2SA.12.13] And David said to Nathan, "I have sinned to Yahveh." And Nathan said to David, "Also, Yahveh has taken away your sin; you will not die." [§]
Va-yo-mer David el Natan chatati le-Yahveh. Va-yo-mer Natan el David gam-Yahveh he-avir chatatecha lo tamut.
This verse recounts David confessing his sin to Nathan and Nathan informing David that Yahveh has taken away his sin and he will not die. 'Va-yo-mer' means 'and he said'. 'El' means 'to'. 'Chatati' means 'I have sinned'. 'Le-Yahveh' means 'to Yahveh'. 'Gam' means 'also'. 'He-avir' means 'has taken away'. 'Chatatecha' means 'your sin'. 'Lo tamut' means 'you will not die'.
[2SA.12.14] Indeed, because you have utterly despised the enemies of Yahveh in this matter, also, the son born to you will utterly die. [§]
Efes ki niaetz niatsta et oyvei Yahveh badavar hazeh gam haben hayilod lecha moot yamut.
This verse contains several key words. "Efes" means 'absolutely, surely, indeed.' "Niaetz" and "niatsta" are related and derive from a root meaning 'to abhor, to despise.' "Oyvei" means 'enemies.' "Yahveh" is the proper name of God. "Badavar hazeh" means 'in this matter.' "Gam" means 'also.' "Haben hayilod lecha" means 'the son born to you.' "Moot yamut" means 'utterly die, die completely.' The structure reflects a conditional statement - because of something said, a consequence will befall the son.
[2SA.12.15] Then Nathan went to David’s house, and Yahveh afflicted the child that Bathsheba, Uriah’s wife, bore to David, and the child became sick. [§]
vayelekh nathan el-beyto vayigof Yahveh et-hayeled asher yaldah eshet-uriyah leDavid vayyanesh.
This verse describes Nathan the prophet going to David’s house after David committed adultery with Bathsheba, the wife of Uriah. Yahveh afflicted the child that Bathsheba bore to David, and the child became sick.
[2SA.12.16] And David sought the Gods on behalf of the young man, and David fasted and came in and stayed and lay on the ground. [§]
vayvakhesh david et haeloheem b’ad hana’ar vayatzam david tsom uvav velan veshakhav artzah
This verse describes David seeking the Gods on behalf of the young man. He fasted, came in, lay, and slept on the ground. 'Vayvakhesh' means 'he sought'. 'Eto' is a particle indicating the direct object. 'Haeloheem' is 'the Gods'. 'B’ad' means 'on behalf of'. 'Hana’ar' means 'the young man'. 'Vayatzam' means 'he fasted'. 'Tsom' means 'fast'. 'Uvav' means 'and he came'. 'Velan' means 'and he stayed'. 'Veshakhav' means 'and he lay'. 'Artzah' means 'on the ground'.
[2SA.12.17] And the elders of his house rose up against him, to establish him from the land. But he refused, and did not share bread with them. [§]
va-ya-koo-moo zee-kne-ee bay-toh a-layv la-ha-kee-moh mee-han-ha-ah-retz ve-lo a-vah ve-lo ba-rah it-tam la-chem
This verse describes the elders of a household rising up against someone. They attempt to establish him from the land, but he refuses, and does not create bread with them. The verb 'to create' in relation to bread likely means 'to share' or 'to partake in'.
[2SA.12.18] And it happened on the seventh day that the child died, and the servants of David were afraid to tell him that the child was dead, because they said, "Behold, while the child was alive, we spoke to him, and he did not listen to our voice, so how shall we tell him the child is dead and he will do evil?" [§]
Va-yhi ba-yom ha-shevi'i va-yamat ha-yeled va-yir'u avdei David le-hagid lo ki-met ha-yeled ki-amru hineh bi-heyot ha-yeled chai dibarnu elav ve-lo-shama be-koleinu ve-eich no'mar elav met ha-yeled ve-asah ra'ah.
This verse describes the death of a child belonging to David, and the servants' fear in telling him. They feared his reaction, believing he would do something terrible. They rationalize their delay in informing him by saying they tried to speak to the child while he was still alive, but he did not listen to them.
[2SA.12.19] And David saw that his servants were whispering, and David understood that the child was dead. And David said to his servants, "Is the child dead?" And they said, "Dead." [§]
vayara david ki avadav mitlachashim vayaven david ki met hayeled vayomer david el avadav hamet hayeled vayomru met.
This verse describes David observing his servants whispering and realizing his child has died. It then depicts David asking his servants if the child is dead, and they confirm it.
[2SA.12.20] And David rose from the ground and washed and anointed himself and changed his garments and entered the house of Yahveh and he worshipped and he entered to his house and he asked and they set before him bread and he ate. [§]
vayakam david mehaaretz vayirhas vayashek vayechalef simlotav vayavo beit-yahveh vayishtachu vayavo el-beito vayishal vayasimu lo lechem vayochal.
This verse describes David rising from the ground, washing, anointing himself, changing his clothes, entering the house of Yahveh and worshipping, then returning to his house where he asked for bread, and they provided it for him to eat.
[2SA.12.21] His people said to him, "What is this thing that you have done? Because of the child being alive, you fasted and you wept, and when the child died, you arose and you ate bread." [§]
va-yo-meru avadav elav ma ha-davar ha-zeh asher asita ba-avur ha-yeled chai tzamtah vatevke ve-kasher met ha-yeled kamta vatochal lechem.
This verse recounts a conversation with someone, asking about their actions regarding a child. Specifically, it questions why they fasted and wept while the child was alive, and then resumed eating bread after the child died. 'Avadav' means 'his servants' or 'his people', and 'elav' means 'to him'. 'Ha-yeled' means 'the child'. 'Tzamtah' means 'you fasted'. 'Vatevke' means 'and you wept'. 'Kamta' means 'you arose' or 'you got up'. 'Vatochal lechem' means 'and you ate bread'.
[2SA.12.22] And he said, while the child was still living, I fasted and I wept, for I said, who knows if Yahveh will show favor to me and the child will live? [§]
va-yo-mer be-o-d ha-ye-led chai tsam-ti va-ev-keh ki a-mar-ti mi yo-de-a ye-chan-ne-ni Yahveh ve-chai ha-ye-led.
This verse describes a period of fasting and weeping while a child was still alive. The speaker fasted and wept because they did not know if Yahveh would show favor and allow the child to live.
[2SA.12.23] And now, why am I deprived, this is why I fast? Will the food return to me still? I go to him, and he will not return to me. [§]
ve'atah meih lamah zeh ani tzam ha'uchel lahashivo od ani holech elav vehu lo-yashuv elai
This verse is spoken by the prophet Elijah to God, questioning God's treatment of his servant. The speaker expresses confusion and frustration, asking why he is fasting and enduring hardship when it does not seem to elicit a response from God. He questions the purpose of his continued devotion when God does not reciprocate. 'Ve'atah' means 'and now'. 'Meih' means 'from'. 'Lamah' means 'why'. 'Zeh' means 'this'. 'Ani' means 'I'. 'Tzam' means 'I fast'. 'Ha'uchel' means 'the food'. 'Lahashivo' means 'to return it'. 'Od' means 'still'. 'Holech' means 'I go'. 'Elav' means 'to him'. 'Vehuv' means 'and he'. 'Lo-yashuv' means 'will not return'. 'Elai' means 'to me'.
[2SA.12.24] And David comforted Bathsheba, his wife, and he went to her and lay with her, and she bore a son, and he called his name Solomon, and Yahveh loved him. [§]
vaynakhem david et bat-sheva ishto vayo bo eleha vayishkab imah vatelled ben vayikra et shmo shlomoh vayahveh ahevo.
This verse describes David comforting Bathsheba, then sleeping with her, and her giving birth to a son named Solomon, whom Yahveh loved. The verb 'vaynakhem' implies David sought to 'comfort' or 'console' Bathsheba. 'Et' is a grammatical marker often untranslated but indicating a direct object. 'Eleha' means 'to her'. 'Imah' means 'with her'. 'Vayo' indicates 'and he went'. 'Vatikra' means 'and he called'. 'Shmo' means 'his name'. 'Ahevo' means 'loved him'.
[2SA.12.25] And He sent by the hand of Nathan the prophet, and He called his name Yedidiyah for the sake of Yahveh. [§]
Va-yish-lakh be-yad Natan ha-navi va-yik-ra et-sh-mo Yedi-diyah ba-avur Yahveh.
This verse describes God sending a prophet, Nathan, to name a child. "Va-yish-lakh" means "and He sent". "Be-yad" means "by the hand of". "Natan ha-navi" is "Nathan the prophet". "Va-yik-ra" means "and He called". "Et-sh-mo" means "his name". "Yedi-diyah" is a proper name. "Ba-avur" means "because of" or "for the sake of". "Yahveh" is the name of God.
[2SA.12.26] And Yoav fought against Rabbah of the people of Ammon, and he captured the city of kingship. [§]
Va-yil-la-chem Yo-av be-rab-bat ben-ei am-mon va-yil-kod et-ir ha-me-lu-cha.
This verse describes Yoav fighting against Rabbah, the city of the Ammonites, and capturing it. 'Va' means 'and'. 'Yilachem' is a verb meaning 'he fought'. 'Yoav' is a proper noun, a person's name. 'Be' means 'in' or 'against'. 'Rabbat' is the name of a city. 'Benei' means 'sons of' or 'people of'. 'Ammon' refers to the Ammonites, a people group. 'Vayilkod' means 'and he captured'. 'Et' is a particle marking the direct object. 'Ir' means 'city'. 'Ha' is the definite article 'the'. 'Melucha' means 'kingship' or 'royal city'.
[2SA.12.27] And Joab sent messengers to David, and he said, "I fought at Rabbah, and I captured the city of water." [§]
Va-yish-lach Yo-av mal-a-khim el-Da-vid va-yo-mer nil-kham-ti be-ra-bah gam-la-khat-ti et-ir ha-mayim.
This verse describes Joab sending messengers to David to inform him of a military victory. 'Va-yish-lach' means 'and he sent'. 'Yo-av' is the name 'Joab'. 'Mal-a-khim' means 'messengers'. 'El-Da-vid' means 'to David'. 'Va-yo-mer' means 'and he said'. 'Nil-kham-ti' means 'I fought'. 'Be-ra-bah' means 'at Rabbah'. 'Gam-la-khat-ti' means 'and I captured'. 'Et-ir ha-mayim' means 'the city of water'.
[2SA.12.28] And now, gather the remainder of the people and set [them] upon the city and capture it, lest I capture the city and my name be called upon it. [§]
ve'ata esof et-yeter ha'am v'haneh al-ha'ir v'lakhdah pen-elkod ani et-ha'ir v'nikra shmi aleha.
This verse contains instructions regarding the taking of a city. 've'ata' means 'and now'. 'esof' means 'gather'. 'et-yeter' means 'the remainder of'. 'ha'am' means 'the people'. 'v'haneh' means 'and set'. 'al-ha'ir' means 'upon the city'. 'v'lakhdah' means 'and capture it'. 'pen-elkod' means 'lest I capture'. 'ani' means 'I'. 'et-ha'ir' means 'the city'. 'v'nikra' means 'and my name be called'. 'shmi' means 'my name'. 'aleha' means 'upon it'.
[2SA.12.29] And David gathered all the people and went to Rabbah, and he fought against it, and he captured it. [§]
Va-ye-esof David et-kol-ha-am va-yelech Rabbatah va-yilacham bah va-yilkheda.
This verse describes David gathering all the people and going to Rabbah, fighting against it, and conquering it. Let's break down the names of God that may be present. In this verse, there are no explicit names for God. The verbs used will be translated literally. 'David' is a proper noun and will remain 'David'. 'The people' will be 'the people'. 'Rabbah' is a place name and will remain 'Rabbah'.
[2SA.12.30] And he took the crown of their king from upon his head, and its weight was a talent of gold and a precious stone, and it was upon the head of David. And a very great amount of the plunder of the city was brought out. [§]
va-yik-akh et-at-eret-mal-kham mei-al rosh-o u-mish-ka-lah ki-khar za-hav ve-e-ven ye-kar-ah va-te-hi al-rosh da-vid u-shlal ha-ir hot-zi ha-rbeh me-od
This verse describes David taking the crown of the king from his head, noting its weight in gold and precious stones, and placing it on his own head. It then states that a large amount of plunder was brought out of the city.
[2SA.12.31] And he brought out the people who were in it and put them in saws, and in iron threshing implements, and in iron axes, and he made them work with these. Thus he did to all the cities of the people of Ammon, and David and all the people returned to Jerusalem. [§]
ve’et-ha’am asher-bah hotsia vayyasem bam’gerah uvacharitsei habarzel ubemagzrot habarzel vehe’avir otam bamalkein veken ya’aseh lechol arei benei-ammon vayyashav david vechol-ha’am yerushalayim.
This verse details David’s treatment of the Ammonites. It states that he brought out the people who lived in the cities, put them in saws, iron threshing tools, and iron axes, and made them work with these tools. He did this to all the cities of the Ammonites. Finally, it states that David and all the people returned to Jerusalem.
2SA.13
[2SA.13.1] And it was after these things, and to Absalom, son of David, a beautiful sister, and her name was Tamar, and Amnon, son of David, loved her. [§]
Va-yhi akharei-khen ule-Avshalom ben-David akhot yafa ushemah Tamar va-ye'ehaveha Amnon ben-David.
This verse describes a beautiful sister of Absalom, son of David, named Tamar, and that Amnon, son of David, loved her. The words are fairly straightforward in their literal meanings. 'Va-yhi' means 'and it was'. 'Akharei-khen' means 'after these things'. 'Ule' means 'and to'. 'Ben' means 'son of'. 'Akhot' means 'sister'. 'Yafa' means 'beautiful'. 'Ushemah' means 'and her name'. 'Va-ye'ehaveha' means 'and he loved her'.
[2SA.13.2] And it formed in Amnon’s heart to begin, because of Tamar his sister, for she was a virgin. And it appeared wonderful in the eyes of Amnon to do something for her. [§]
Va-yet-ser le-am-non le-hit-chal-lot ba-avur Tamar ah-tot-o ki bet-oo-lah hee va-yip-aleh be-ayin-ei Am-non la-asot lah me-oo-mah.
This verse describes Amnon’s developing desire for Tamar, his sister. ‘Va-yet-ser’ means ‘and it formed’ or ‘and it happened that it formed’. ‘Le-am-non’ means ‘for Amnon’. ‘Le-hit-chal-lot’ means ‘to begin’ or ‘to start’. ‘Ba-avur Tamar’ means ‘because of Tamar’ or ‘for Tamar’s sake’. ‘Ah-tot-o’ means ‘his sister’. ‘Ki bet-oo-lah hee’ means ‘because she is a virgin’. ‘Va-yip-aleh’ means ‘and it wondered’ or ‘and it appeared wonderful’. ‘Be-ayin-ei Am-non’ means ‘in the eyes of Amnon’. ‘La-asot lah’ means ‘to do for her’. ‘Me-oo-mah’ means ‘something’ or ‘anything’.
[2SA.13.3] And Amnon had a friend, and his name was Jonadab, son of Shimea, brother of David. And Jonadab was a very wise man. [§]
u-le-am-non re-a u-shmo yo-na-dav ben-shim-ah a-chi da-vid ve-yo-na-dav ish cha-kam me-od.
This verse introduces Jonadab, a friend of Amnon. It states his name, that he is the son of Shimea, the brother of David, and that Jonadab is a very wise man. Each name is translated literally. 'Re-a' (friend) is simply translated as 'friend'.
[2SA.13.4] And he said to him, "Why are you so weak, son of the king, morning by morning? Will you not tell me?" And Amnon said to him, "I love Tamar, the sister of Absalom, my brother." [§]
Va-yo-mer lo, ma-du-a at-ta ka-kah dal ben-ha-me-lech ba-bo-ker ba-bo-ker, ha-lo tag-eed lee? Va-yo-mer lo, Am-non et Ta-mar a-chot Av-sha-lom a-chi a-ni o-hev.
This verse recounts a conversation where someone asks Amnon, the son of the king, why he appears so distressed each morning. Amnon then confesses his love for Tamar, the sister of Absalom.
[2SA.13.5] Then Yhonadav said to her, "Lie on your bed and pretend to be ill, and your father will come to see you. Then you will say to him, 'Please let Tamar, my sister, bake bread for me and prepare it before my eyes, so that I may see it and eat from her hand.'" [§]
vayomer lo yhonadav shkhav al-mishkavekha vehitkhal ubah avikha lereoteka veamarta elav tabo na tamar akhoti vetavreni lekhem veasatah leeinai et-habiryah lema'an asher ere'eh veakhaltti miyada
This verse contains instructions given to Tamar regarding how to approach her brother-in-law, Judah. Judah is widowed and has not followed the custom of providing a husband for his brother's widow. Tamar is told to disguise herself as a prostitute and wait for Judah on the road. She is to ask him to perform a service for her (baking bread) in exchange for her services, as a way to get his attention and a chance to appeal to him regarding the law of levirate marriage.
[2SA.13.6] And Amnon lay down and became sick, and the king came to see him. And Amnon said to the king, “Please let Tamar my sister come and prepare two cakes for my eyes, and I will take them from her hand.” [§]
vayishkab Amnon vayitchal vayavo hammelech lir'oto vayomer Amnon el hammaelech taboa na Tamar achoti utelabeve le'einay shetei levivot ve'evreh miyada
This verse describes Amnon’s desire for his sister Tamar. ‘Vayishkab’ means ‘and Amnon lay down.’ ‘Vayitchal’ signifies ‘and he became sick’ (but is often euphemistic for sexual desire in this context). ‘Vayavo hammelech lir’oto’ means ‘and the king came to see him.’ ‘Taboa na Tamar achoti’ is ‘please let Tamar my sister come.’ ‘Utelabeve le’einay shetei levivot’ translates to ‘and let her prepare for my eyes two cakes.’ ‘Ve’evreh miyada’ means ‘and I will take it from her hand.’
[2SA.13.7] And David sent Tamar home, saying, "Go now to the house of Amnon, your brother, and prepare the food for him." [§]
va-yish-lach da-vid el-ta-mar ha-bay-ta le-e-mor le-chi na beit am-non a-chi-cha va-a-si-lo ha-bri-ya
This verse describes David sending Tamar home, instructing her to go to the house of her brother Amnon and prepare food for him. "Va-yishlach" means "and he sent." "El" means "to." "Le-emor" means "saying" or "to say." "Le-chi na" is an imperative meaning "go now." "Beit" means "house." "Achi-cha" means "your brother." "Va-asi-lo" means "and make for him." "Habriya" means "the food" or "the preparation".
[2SA.13.8] And Tamar went to the house of Amnon her brother, and he was lying down. And she took flour and kneaded it, and she formed cakes, and baked them before his eyes. [§]
Va-te-lech Tamar beit Amnon achi-ha v’hu shochev va-tikach et-ha-batzek va-talosh va-t’labeiv l’einav va-t’vashel et-ha-levivot.
This verse describes Tamar going to Amnon’s house, finding him resting, taking flour, kneading it, forming it into cakes, and baking the cakes.
[2SA.13.9] And she took the servant and presented it before him, and he refused to eat. And Amnon said, "Remove every man from before me." And every man went out from before him. [§]
va-ti-kah et-ha-mas-ret va-ti-tzok le-fa-nav va-ye-ma-en le-e-chol va-yom-er am-non ho-tzi-u kol-ish me-a-lai va-ye-tze-u kol-ish me-a-lav
This verse describes Amnon's reaction to being served food by his servant. He refuses to eat and orders everyone to leave his presence. 'Masret' refers to a servant or attendant. 'Tzok' means to pour out or present. 'Ye-ma-en' means he refused. 'Ho-tzi-u' is a command meaning 'take out' or 'remove'. 'Me-a-lai' means 'from before me' or 'from my presence'.
[2SA.13.10] And Amnon said to Tamar, "Bring the food to the room, and I will eat from your hand." And Tamar took the foods that she made and brought them to Amnon her brother to the room. [§]
Va-yo-mer Am-non el-Ta-mar ha-vee-ee ha-bir-yah ha-che-der ve-ev-reh mi-ya-dech va-ti-kah Ta-mar et ha-lev-vot a-sher a-sah-tah va-ta-vei le-Am-non a-chihah ha-che-drah.
This verse describes Amnon asking Tamar to bring him food to his room. 'Va-yo-mer' means 'and he said'. 'Am-non el-Ta-mar' is 'Amnon to Tamar'. 'Ha-vee-ee ha-bir-yah' means 'bring the food'. 'Ha-che-der' means 'the room'. 'Ve-ev-reh mi-ya-dech' means 'and I will eat from your hand'. 'Va-ti-kah Ta-mar' means 'and Tamar took'. 'Et ha-lev-vot a-sher a-sah-tah' means 'the foods that she made'. 'Va-ta-vei le-Am-non a-chihah ha-che-drah' means 'and she brought to Amnon her brother to the room'.
[2SA.13.11] And she drew near to him to eat, and he strengthened in her and said to her, "Come, lie down with me, my sister." [§]
Va-ta-geysh ei-lav le-eh-chol, va-ya-chazek bah va-yo-mer lah, bo-ee shik-vee im-mee ach-o-tee.
This verse describes a man inviting his sister to lie with him. "Va-ta-geysh" means 'and she drew near'. "Ei-lav" means 'to him'. "Le-eh-chol" means 'to eat'. "Va-ya-chazek bah" means 'and he strengthened in her' or 'and he urged her'. "Va-yo-mer lah" means 'and he said to her'. "Bo-ee" means 'come'. "Shik-vee" means 'lie down'. "Im-mee" means 'with me'. "Ach-o-tee" means 'my sister'.
[2SA.13.12] And she said to him, "Do not afflict me, my brother, because such a thing is not done in Israel. Do not do this outrage!" [§]
va-to-mer lo al-achi al-te-aneni ki lo ye-aseh ken be-yisrael al-ta-aseh et-han-niv-lah ha-zo-t.
This verse is spoken by Tamar to Judah. She is accusing him of acting wrongly and demanding he keep his promise to her. 'וַתֹּ֣אמֶר' (va-to-mer) means 'and she said'. 'לוֹ' (lo) means 'to him'. 'אַל־אָחִי֙' (al-achi) is a form of address, essentially meaning 'my brother' but used in a confrontational way. 'אַל־תְּעַנֵּ֔נִי' (al-te-aneni) means 'do not afflict me'. 'כִּ֛י' (ki) means 'because'. 'לֹא־יֵֽעָשֶׂ֥ה' (lo ye-aseh) means 'it will not be done'. 'כֵ֖ן' (ken) means 'thus' or 'so'. 'בְּיִשְׂרָאֵ֑ל' (be-yisrael) means 'in Israel'. 'אַֽל־תַּעֲשֵׂ֖ה' (al-ta-aseh) means 'do not do'. 'אֶת־הַנְּבָלָ֥ה' (et-han-niv-lah) means 'this foolishness' or 'this outrage'. 'הַזֹּֽאת' (ha-zo-t) means 'this'.
[2SA.13.13] And I, where will I go to carry my disgrace? And you will be like one of the worthless ones in Israel. And now please speak to the king, for he will not restrain me from you. [§]
Va'ani ana oleich et cherpati ve'ata tiheyeh ke'achad han'valim be'yisrael ve'atah dabber na el hamelech ki lo yimna'eni mimecha.
This verse is spoken by Shimei to David. 'Va'ani' means 'and I'. 'Ana' means 'where'. 'Oleich' means 'I will go'. 'Et cherpati' is 'my disgrace'. 'Ve'ata' means 'and you'. 'Tiheyeh' means 'will be'. 'Ke'achad' means 'like one'. 'Han'valim' means 'the worthless ones'. 'Be'yisrael' means 'in Israel'. 'Ve'atah dabber na' means 'and now speak'. 'El hamelech' means 'to the king'. 'Ki lo yimna'eni' means 'for he will not restrain me'. 'Mimecha' means 'from you'.
[2SA.13.14] And he did not desire to hear her voice. And he strengthened himself against her and humbled her, and he lay with her. [§]
ve-lo avah li-shmo-a be-ko-lah; va-yech-zak mi-me-nah va-ye-aneh-ha va-yish-kach otah.
This verse describes a forceful act. 've-lo avah' means 'and did not desire/consent'. 'li-shmo-a' means 'to hear'. 'be-ko-lah' means 'her voice'. 'va-yech-zak' means 'and strengthened himself/prevailed'. 'mi-me-nah' means 'against her'. 'va-ye-aneh-ha' means 'and he humbled her'. 'va-yish-kach otah' means 'and he lay with her'.
[2SA.13.15] And Amnon hated her with a great hatred, for the hatred which he hated her with was greater than the love which he loved her with. And Amnon said to her, “Get up and go!” [§]
va-yis-na-eh-ha am-non si-na-ah ged-o-lah me-od ki ged-o-lah ha-si-na-ah a-sher si-na-eh-ha mei-ah-a-vah a-sher a-he-vah-ha va-yo-mer-lah am-non qumi lechi
This verse describes Amnon's great hatred for Tamar. It states his hatred was greater than the love he had for her, and concludes with Amnon telling Tamar to get up and leave.
[2SA.13.16] And she said to him, "Do not do this great evil from after what you have done with me by sending me away." And he refused to listen to her. [§]
Va-to-mer lo, al-o-dot ha-ra-ah ha-gə-do-lah ha-zo-at mei-a-cheret asher-a-sit-a im-i le-shal-che-ni ve-lo avah li-shmo-a lah.
This verse recounts a woman pleading with a man not to send her away. 'Va-to-mer' means 'and she said'. 'Lo' means 'to him'. 'Al-o-dot' is a request not to do something. 'Ha-ra-ah ha-gə-do-lah ha-zo-at' translates to 'this great evil'. 'Mei-a-cheret' means 'from after', implying something done in the past. 'Asher-a-sit-a im-i' means 'that you have done with me'. 'Le-shal-che-ni' means 'to send me away'. 'Ve-lo avah' means 'and he refused'. 'Li-shmo-a lah' means 'to listen to her'.
[2SA.13.17] And he called to his servant, and he said, "Please send this one away from my presence to the outside, and lock the door behind her." [§]
Va-yik-ra et na-a-ro mesh-ar-to va-yo-mer shil-chu-na et zo-at me-a-lai ha-chu-tza u-ne-ol ha-de-let a-cha-rei-ha.
This verse describes a man calling for his servant and instructing him to send a woman away from his presence and to lock the door behind her. The verse uses several common terms: 'Va-yik-ra' implies 'and he called', 'na-a-ro' signifies 'my young man' or 'my servant', 'mesh-ar-to' means 'his servant', 'va-yo-mer' means 'and he said', 'shil-chu-na' means 'send, please', 'zo-at' means 'this one', 'me-a-lai' means 'from my presence', 'ha-chu-tza' means 'outside', 'u-ne-ol' means 'and lock', 'ha-de-let' means 'the door', and 'a-cha-rei-ha' means 'behind her'.
[2SA.13.18] And upon her was a patterned tunic, for thus would dress the daughters of the king, the virgins, with cloaks. And his servant, the outer one, took her out, and he locked the door behind her. [§]
ve'aleiha ketonet passim, ki khen tilbashna benot hammelech habetulot me'ilim, vayotze ota meshartoh hachutz vene'al hadeleth achareha.
This verse describes the clothing of a young woman, likely a princess, and her removal from a space followed by the locking of the door. 've'aleiha' means 'and upon her'. 'ketonet passim' refers to a patterned tunic or robe. 'ki khen tilbashna' means 'for thus they would dress'. 'benot hammelech habetulot' translates to 'the daughters of the king, the virgins'. 'me'ilim' means 'cloaks' or 'outer garments'. 'vayotze ota' means 'and he took her out'. 'meshartoh hachutz' is 'his servant, the outer one', possibly describing a chamberlain or guard. 'vene'al hadeleth achareha' means 'and he locked the door behind her'.
[2SA.13.19] And Tamar took ashes and placed them upon her head, and tore the garment of patterns which was upon her. And she placed her hand upon her head and went walking and cried out. [§]
Va-tee-kah Tah-mar eh-fer al-ro-shah-ah oo-k'toh-net hah-pah-seem ah-sher ah-leh-hah kah-rah-ah va-tah-shem yah-dah-ah al-ro-shah-ah va-tay-lech hah-loch v'zah-ah-kah.
This verse describes Tamar's actions after being wronged. She covers her head with ashes and tears her garment, then walks and cries out in distress. 'Tamar' is a proper noun and remains unchanged. 'Va-tee-kah' means 'and she took'. 'Eh-fer' is 'ashes'. 'Al-ro-shah-ah' is 'on her head'. 'Oo-k'toh-net' is 'and garment'. 'Hah-pah-seem' is 'of stripes' or 'of patterns'. 'Ah-sher' means 'which'. 'Ah-leh-hah' means 'upon her'. 'Kah-rah-ah' means 'she tore'. 'Va-tah-shem' means 'and she placed'. 'Yah-dah-ah' means 'her hand'. 'Va-tay-lech' means 'and she went'. 'Hah-loch' means 'walking'. 'V'zah-ah-kah' means 'and she cried out'.
[2SA.13.20] And Absalom spoke to her, saying, "Your brother Amnon was with you, and now, my sister, be silent concerning your brother, he is the one. Do not set your heart upon this matter." And Tamar sat in silence, and the house of Absalom, her brother, was desolate. [§]
Va-yo-mer e-lei-ha Av-sha-lom a-chi-ha ha-ha-mi-noon a-chi-cha ha-ya im-mach ve-a-ta-ah a-cho-ti ha-cha-rish-i a-chi-cha hu al-ta-shi-ti et-li-bech la-da-var ha-zeh va-te-shev Ta-mar ve-sho-me-mah beit Av-sha-lom a-chi-ha.
This verse is from 2 Samuel 13:20. Absalom is speaking to his sister Tamar after her brother Amnon has assaulted her. He is attempting to comfort her, but also subtly suggesting she keep the matter quiet, and not 'set her heart' on pursuing justice. The verse details Tamar's subsequent state of distress and living in her brother Absalom's house.
[2SA.13.21] And the king David heard all these words, and he was very angry to him. [§]
vehahamelech David shama et kol hadvarim haeleh vayichar lo meod.
This verse describes King David hearing certain words and becoming very angry. 'Vehahamelech' means 'and the king'. 'David' is the proper name David. 'Shama' means 'he heard'. 'Et' is a grammatical particle marking the direct object. 'Kol hadvarim haeleh' means 'all these words'. 'Vayichar' means 'and he was angry'. 'Lo' means 'to him'. 'Meod' means 'very'.
[2SA.13.22] And Absalom did not speak with Amnon, whether for evil or for good, because Absalom hated Amnon on account of the matter that Amnon humiliated Tamar, his sister. [§]
veh-lo dee-ber av-sha-lom im-am-non le-meh-rah veh-ad-tov kee-sa-neh av-sha-lom et-am-non al-de-var a-sheh-r ee-nah et-ta-mar a-chot-o
This verse describes a lack of communication between Absalom and Amnon. Absalom harbored hatred for Amnon because of the wrong Amnon did to Tamar, Absalom’s sister. The phrase 'le-meh-rah veh-ad-tov' means 'for evil or for good,' suggesting Absalom would not speak to Amnon at all.
[2SA.13.23] And it came to pass after two years of days that shearers were shearing for Absalom in Baal Hazor, which is with Ephraim. And Absalom called for all the sons of the king. [§]
vayhi lishnatayim yamim vayhiu gozzim leavshalom bevaal hachatzor asher im-efraim vayikra avshalom lechol benei hammelech
This verse describes Absalom shearing his hair after two years. It details the location where he did this - Baal Hazor, which is near Ephraim - and that he called for all the king's sons to be present.
[2SA.13.24] And Absalom came to the king and said, "Behold, now shearers are for your servant. Please let the king and his servants go with your servant." [§]
Va-yo-vo Av-sha-lom el-ha-me-lech va-yo-amr hi-neh na goz-zim le-av-de-cha ye-lech-na ha-me-lech va-a-va-dav im-av-de-cha.
This verse describes Absalom approaching the king and requesting permission for his shearers (or those who shear sheep) to go. He proposes that the king and his servants accompany him and his servants.
[2SA.13.25] And the king said to Avshalom, "Not, my son, let us all not go, and not be honored upon you." And he broke away from him and refused to go, and his father blessed him. [§]
va-yo-mer ha-me-lech el-av-sha-lom al-be-ni al-na ne-lech ku-la-nu ve-lo nich-bad a-lei-cha va-yif-ratz-bo ve-lo a-vah la-lech va-ye-var-che-hu
This verse describes a king speaking to Avshalom. The king pleads with Avshalom not to have everyone accompany him, suggesting it would be too much honor shown to Avshalom. Avshalom breaks away and refuses to go, and the king blesses him.
[2SA.13.26] And Absalom said, "Let not Amnon, my brother, go with us." And the king said to him, "Why should Amnon go with you?" [§]
Va-yo-mer Av-sha-lom va-lo ye-lekh-na it-ta-nu Am-non a-chi va-yo-mer lo ha-me-lekh la-mah ye-lekh im-kha.
This verse recounts a conversation between Absalom and the king, likely David. Absalom requests that his brother Amnon not accompany them on a journey. The king then asks Absalom why Amnon should not go with him.
[2SA.13.27] And Absalom sent out with him Amnon and all the sons of the king. [§]
va-yip-rotz-boo av-sha-lom va-yish-lach it-o et am-non ve-et kol benei ha-me-lech.
This verse describes Absalom sending his son Amnon and all the king's sons with a messenger. 'Vayiprotz-boo' means 'he sent out with him'. 'Avshalom' is a proper noun, the name Absalom. 'Va-yishlach' means 'and he sent'. 'Ito' means 'with him'. 'Et Amnon' refers to Amnon as the object of the sending. 'Ve-et kol benei ha-melech' means 'and all the sons of the king'.
[2SA.13.28] And Absalom commanded his young men, saying, "See now, when Amnon's heart is good with wine, and I say to you, 'Strike Amnon and put him to death,' do not fear. Surely I have commanded you, be strong, and be men of valor." [§]
vayetzav avshalom et ne'arayv le'emor reu na ketov lev-amnnon bayayin ve'amarti aleikhem haku et amnon vehamitem oto al-tir'u halo ki anokhi tziviti etkem chizku vihyu livnei-chayil.
This verse describes Absalom instructing his young men to strike and kill Amnon. 'Vayetzav' means 'and he commanded'. 'Avshalom' is a proper noun, a name. 'Et ne'arayv' means 'his young men'. 'Le'emor' means 'to say'. 'Reu na' is an expression meaning 'see now'. 'Ketov lev-Amnon' means 'when Amnon's heart is good' or 'when Amnon is in a good mood'. 'Bayayin' means 'with wine'. 'Ve'amarti aleikhem' means 'and I will say to you'. 'Haku et Amnon' means 'strike Amnon'. 'Vehamitem oto' means 'and put him to death'. 'Al tir'u' means 'do not fear'. 'Halo ki anokhi tziviti etkem' means 'surely I have commanded you'. 'Chizku' means 'be strong'. 'Vihyu livnei-chayil' means 'and be men of valor'.
[2SA.13.29] And Absalom’s young men did to Amnon as Absalom had commanded. And all the king’s sons arose and each rode upon his mule, and they fled. [§]
va'ya'asu na'arei avshalom le'amnon ka'asher tzivvah avshalom va'yakumu kol benei hamelech va'yirkhev'u ish al pirdo va'yanusu
This verse describes the actions taken by Absalom's young men against Amnon, following Absalom's instructions. It states that all of the king's sons arose and each rode upon his mule, then they fled.
[2SA.13.30] And they were on the way, and the report came to David saying, “Avshalom struck all the sons of the king, and none remained from them.” [§]
Va-yhi hema ba-derech, ve-ha-shmua ba-ah el-David le-emor, hikah Avshalom et-kol-benei ha-melech, ve-lo-notar mehem echad.
This verse describes a situation where David is informed about the death of all his sons. 'Va-yhi' indicates a narrative continuation. 'Hema' means 'they'. 'Ba-derech' means 'on the way'. 'Ha-shmua' is 'the report'. 'Ba-ah' is 'came'. 'Le-emor' means 'saying'. 'Hikah' means 'struck/killed'. 'Avshalom' is a name. 'Et' is a grammatical particle. 'Kol' means 'all'. 'Benei' means 'sons of'. 'Ha-melech' is 'the king'. 'Lo-notar' means 'did not remain'. 'Mehem' means 'from them'. 'Echad' means 'one'.
[2SA.13.31] And the king rose and he tore his clothes and he lay on the ground, and all his servants were standing with torn clothes. [§]
Va-ya-kom ha-me-lech va-yik-ra ah-tuh-beg-dah-voh va-yish-kach ar-tzah ve-chol ah-vah-dahv nih-tzah-vim k’roo-ay beg-dah-yim.
This verse describes a king’s reaction to bad news. 'Va-ya-kom' means 'and the king rose'. 'Ha-melech' means 'the king'. 'Va-yik-ra' means 'and he tore'. 'Et-begadav' means 'his clothes'. 'Va-yishkach' means 'and he lay down'. 'Artzah' means 'on the ground'. 'Ve-chol avadav' means 'and all his servants'. 'Nitzavim' means 'standing'. 'K’roo-ay begadim' means 'torn clothes'.
[2SA.13.32] And Yonadav, the son of Shimeah, brother of David, responded and said, "Let not my Lord say that all the young men, sons of the king, should be killed, for Amnon alone is dead. For it was by the command of Absalom that this was determined, from the day he humiliated Tamar, his sister." [§]
Va-yaan Yo-na-dav ben Shim-ah a-chee Da-veed va-yo-mer al yo-mer a-do-nai et kol ha-ne-a-rim ben-ei ha-me-lech he-mee-too kee am-non le-va-do mayt kee al pi Av-sha-lom ha-yeh-tah soo-mah mee-yom a-not-o et Ta-mar a-cho-to.
This verse recounts a conversation where Yonadav, the son of Shimeah and brother of David, advises the king not to kill all the young men, sons of the king, because Amnon alone is dead. He explains that this was predetermined by Absalom since the day Absalom humiliated Tamar, his sister.
[2SA.13.33] And now, let not my Lord the king put it into his heart to say that all the sons of the king have died, but only Amnon alone is dead. [§]
ve'atah al-yasem adonai hammelech el-libbo davar le'emor kol-benei hammelech metu, ki im amnon lebaddo met.
This verse comes from 2 Samuel 14:14. 'Ve'atah' means 'and now.' 'Al-yasem' means 'let not put.' 'Adonai' means 'my Lord.' 'Hammelech' means 'the king.' 'El-libbo' means 'to his heart.' 'Davar' means 'a thing' or 'word.' 'Le'emor' means 'to say.' 'Kol' means 'all.' 'Benei' means 'sons.' 'Metu' means 'they have died.' 'Ki im' means 'but only.' 'Lebaddo' means 'alone.'
[2SA.13.34] And Absalom fled and the young man, the watcher of his eyes, lifted his eyes and saw, and behold, a great people walking after him from the side of the mountain. [§]
Va-yiv-rach Av-sha-lom Va-yis-sa Ha-na-ar Ha-tsof-eh Et-ei-nav Va-yar Ve-hi-neh Am-rav Hol-chim Mid-derech Ach-ra-yav Mit-tzad Ha-har.
This verse describes Absalom fleeing and a young man watching him. The young man looks and sees a large number of people following Absalom from the side of the mountain. Each word is translated to its closest English equivalent, maintaining the original sentence structure as much as possible. Note that 'Ha' is 'the'.
[2SA.13.35] And Yonadav said to the king, "Behold, the sons of the king have come, as the word of your servant, so it was." [§]
vayomer yonadav el-hammelech hineh benei-hammelech bau kidvar avdekha ken hayah
This verse recounts Yonadav speaking to the king. 'Vayomer' means 'and he said'. 'Yonadav' is a proper name. 'El-hammelech' means 'to the king'. 'Hinei' means 'behold'. 'Benei-hammelech' means 'sons of the king'. 'Bau' means 'they came'. 'Kidvar' means 'according to the word of'. 'Avdekha' means 'your servant'. 'Ken' means 'so'. 'Hayah' means 'it was'.
[2SA.13.36] And it happened, when he finished speaking, that the sons of the king came, and they raised their voice and wept, and also the king and all his servants wept with very great weeping. [§]
va-yi-hi ke-ka-lo-to le-da-ber ve-hi-neh bnei ha-me-lech ba-u va-yis-u ko-lam va-yiv-ku ve-gam ha-me-lech ve-chol av-adav baku be-chi ga-dol me-od
This verse describes the reaction of the king’s sons and his servants to something that has just been spoken. ‘Va-yi-hi’ indicates a completed action. ‘Ke-ka-lo-to le-da-ber’ means ‘when he finished speaking’. ‘Ve-hi-neh’ translates to ‘and behold’. ‘Bnei ha-me-lech’ means ‘the sons of the king’. ‘Ba-u’ means ‘they came’. ‘Va-yis-u ko-lam’ means ‘they lifted up their voice’. ‘Va-yiv-ku’ means ‘they wept’. ‘Ve-gam ha-me-lech’ means ‘and also the king’. ‘Ve-chol av-adav’ means ‘and all his servants’. ‘Baku be-chi ga-dol me-od’ means ‘wept with great weeping’ or ‘wept a very great weeping’.
[2SA.13.37] And Absalom fled and went to Talmai son of Amichur, the king of Geshur. And he mourned for his son all the days. [§]
ve-avshalom barach ve-yelekh el-talmai ben-amichur melekh gshur va-yit'abel al-beno kol-ha-yamim.
This verse describes Absalom fleeing after his rebellion and going to Talmai, the king of Geshur. It states that he mourned for his son throughout all his days. 'Absalom' is a name, 'barach' means 'fled', 'yelekh' means 'went', 'talmai' is a name, 'ben' means 'son of', 'amichur' is a name, 'melekh' means 'king', 'gshur' is a place name, 'yit'abel' means 'mourned', 'al' means 'for', 'beno' means 'his son', and 'kol ha yamim' means 'all the days'.
[2SA.13.38] And Absalom fled and went to Geshur, and he remained there for three years. [§]
ve-av-sha-lom ba-rach va-ye-lech ge-shur va-ye-hi-sham sha-losh sha-nim.
This verse describes Absalom fleeing after a rebellion and going to Geshur, where he remained for three years. The verb forms indicate completed actions. The conjunction 've' means 'and'. 'Ba-rach' means 'he fled'. 'Va-ye-lech' means 'he went'. 'Va-ye-hi-sham' means 'it was there' or 'he remained there'. 'Sha-losh sha-nim' means 'three years'.
[2SA.13.39] And David the king ceased to pursue Absalom, because he grieved over Amnon, because he died. [§]
va-te-chal da-vid ha-me-lech la-tse-et el-av-sha-lom ki-ni-cham al-am-non ki-met.
This verse describes David the king ceasing to pursue Absalom because he grieved over Amnon's death. ‘Va-te-chal’ means ‘and finished’ or ‘ceased’. ‘Ha-melech’ means ‘the king’. ‘La-tse-et’ means ‘to go out’ or ‘to pursue’. ‘Ki-ni-cham’ means ‘because he grieved’ or ‘because he was sorry’. ‘Al-am-non’ means ‘over Amnon’. ‘Ki-met’ means ‘because he died’. ‘S’ is a section break.
2SA.14
[2SA.14.1] And Joab, son of Zeruiah, knew that the heart of the king was toward Absalom. [§]
Va-ye-da Yo-av ben-Tzru-ya ki-lev ha-me-lech al-Av-sha-lom
This verse describes Joab, son of Zeruiah, understanding the king’s heart is with Absalom. ‘Va-ye-da’ means ‘and he knew’. ‘Yoav’ is ‘Joab’. ‘ben-Tzru-ya’ means ‘son of Zeruiah’. ‘ki’ means ‘that’ or ‘because’. ‘lev’ means ‘heart’. ‘ha-me-lech’ means ‘the king’. ‘al’ means ‘on’ or ‘toward’. ‘Av-sha-lom’ is ‘Absalom’.
[2SA.14.2] And Yo'av sent to Tekoa and took from there a wise woman, and said to her, "Please mourn, and put on garments of mourning, and do not anoint yourself with oil, and be like a woman who has mourned for many days, mourning for the dead." [§]
vayishlach Yo'av tekua vayikach misham isha chachama vayomer eleha hit'aveli-na velivshi-na bigdei-evel veal-tasuchi shemen vehayit keisha zeh yamim rabbim mit'avelet al-met.
This verse describes Yo'av sending a messenger to Tekoa to find a wise woman. He instructs her to act as a mourning woman—to dress in mourning clothes, refrain from using oil, and appear to be in deep sorrow for a long time, as if mourning someone who has died. This is a deceptive tactic intended to influence King David.
[2SA.14.3] And you will come to the king and speak to him as this matter, and Yoav put the words in her mouth. [§]
u-va-t el-ha-me-lech ve-di-bar-t ee-lav ka-da-var ha-zeh va-ya-sem yo-av et-ha-de-va-rim be-fee-ha.
This verse describes a woman approaching the king and speaking to him, with Yoav having placed the words in her mouth. Let's break down the names:
* 'El' in 'ha-melech' means 'God' and functions as part of the term for 'king' (literally 'the God-like one' or 'the divine one').
* 'Yoav' is a proper name and does not have a theological meaning.
[2SA.14.4] And the woman from Tekoa said to the king, and she fell upon her face to the ground and prostrated herself, and she said, "Save my Lord!" [§]
va-to-mer ha-ish-ah ha-te-ku-it el-ha-me-lech va-ti-pol al-a-peh-ah art-zah va-tis-ta-chu va-to-mer ho-shi-ah ha-me-lech
This verse describes a woman from Tekoa speaking to the king, falling to the ground, prostrating herself, and then saying, "Save the king!"
[2SA.14.5] And the king said to her, "What do you desire?" And she responded, "But I am a widow, and my husband has died." [§]
va-yo-mer-lah ha-me-lech mah-lach va-to-mer a-val i-shah ahl-mah-nah ah-nee va-yah-mat ee-shee
This verse comes from 2 Samuel 11:3. It details a conversation between King David and Bathsheba. The verse begins with 'and he said to her the king what to you?' meaning 'And the king said to her, “What do you want?”’ She responds by stating her marital status, 'but a woman widow I am, and died my husband'.
[2SA.14.6] And to your servant woman, two sons were born, and they struggled with each other in the field, and there was no rescuer between them, and the one brother struck the other and killed him. [§]
u-le-shif-cha-tech-a shnei ba-nim va-yi-na-tzhu shnei-hem ba-sa-deh ve-ein mat-tzil bei-nei-hem va-ya-kho ha-e-chad et-ha-e-chad va-ya-met o-to.
This verse describes a situation involving a servant woman's two sons who fought in a field with no one to intervene. One brother struck the other and caused his death.
[2SA.14.7] And behold, all the family rose up against your female servant and said, “Give us the one who struck his brother, and we will put him to death for the life of his brother whom he killed, and we will also destroy the inheritor, and we will extinguish the glowing ember that remains, so that no name is left for my man, and no remnant remains on the face of the earth. [§]
vehinneh kamah kol-hamishpachah al-shifchatach vayomru teni et-macheh achiv unmithehu benephsh achiv asher harag venashmidah gam et-hayoresh vekibbu et-gachalati asher nish'arah lebilti siyum-le'ishi shem ushe'erit al-p'nei ha'adamah.
This verse describes a family seeking revenge and aiming to completely eradicate a lineage. They demand the person who killed their brother, intending to kill him in turn (an eye for an eye). They also want to extinguish any remaining descendants, ensuring no one carries on the name or legacy of the killer. It's a complete attempt at annihilation of a family line.
[2SA.14.8] And the king said to the woman, "Go to your house, and I will command concerning you." [§]
Va-yo-mer ha-me-lech el-ha-i-shah le-chi le-bay-tech va-a-nee a-tzav-veh a-lay-ich.
This verse recounts a king speaking to a woman. 'Va-yo-mer' means 'and he said'. 'Ha-me-lech' means 'the king'. 'El-ha-i-shah' means 'to the woman'. 'Le-chi' means 'go'. 'Le-bay-tech' means 'to your house'. 'Va-a-nee' means 'and I'. 'A-tzav-veh' means 'will command'. 'A-lay-ich' means 'upon you'.
[2SA.14.9] Then the woman from Tekoa said to the king, "Regarding me, my Lord the king, the wrongdoing is mine, and regarding the house of my father. But the king and his throne are innocent." [§]
va-to-mer ha-isha ha-te-ku-it el-ha-me-lech a-lai a-do-nai ha-me-lech he-a-von ve-al-beit a-vi ve-ha-me-lech ve-kis-o na-ki.
This verse describes a woman from Tekoa speaking to the king. She appeals to the king, addressing him as 'my Lord'. She asserts her innocence and the innocence of her father’s house. She states that both the king and his throne are innocent in this matter.
[2SA.14.10] And the king said, “The one who speaks to you, bring him to me, and he will not touch you anymore.” [§]
Va-yo-mer ha-me-lech ha-meda-ber e-lai-ch va-he-vee-toh e-lai ve-lo yo-sif od la-ga-at bach.
This verse comes from 2 Samuel 16:4. Let's break down the names of God: There are none in this verse. The verse describes a king ordering someone brought to him so they will no longer bother another person. ‘Ha-melech’ is ‘the king’. ‘E-lai’ means ‘to me’. ‘Bach’ means ‘to you’.
[2SA.14.11] And she said, "May the king remember Yahveh, your Gods, from multiplying as a redeemer of blood for destruction, and may they not destroy my sons." And he said, "As Yahveh lives, not one hair of your son shall fall to the ground." [§]
va-to-mer yiz-kar-na ha-me-lech et-yeh-vah-veh elo-him-cha mei-har-bah go-el ha-dam le-sha-chet ve-lo yash-mee-doo et-be-nee va-yo-mer chai-yeh-vah-veh im-yip-ol mi-sa-ar-at be-nech art-zah
This verse involves a plea for mercy and a king’s oath. The woman is requesting that the king remember Yahveh, her God, as one who redeems blood and prevents destruction. The king responds with a vow that none of her sons will fall and die.
[2SA.14.12] And the woman said, "May your handmaid speak something to my Lord the king?" And he said, "Speak!" [§]
Va-to-mer ha-i-shah te-da-ber-na shif-cha-tech el-a-do-nai ha-me-lech da-var va-yo-mer da-beri.
This verse recounts a woman speaking to the king. She asks permission to speak, and the king grants it. 'Va-to-mer' means 'and she said.' 'Ha-i-shah' means 'the woman.' 'Te-da-ber-na' is a request to speak, literally 'may speak.' 'Shif-cha-tech' means 'your handmaid.' 'El-a-do-nai ha-me-lech' means 'to my Lord the king.' 'Da-var' means 'a word' or 'something.' 'Va-yo-mer' means 'and he said.' 'Da-beri' means 'speak!'
[2SA.14.13] And the woman said, "Why have you considered this thing against the people of God? And why has the king spoken this matter as if it were a transgression, without intending for the king to restore the banished one?" [§]
Va-to-mer ha-ish-ah ve-lah-mah cha-shav-tah ka-zot al-am elohim u-midaber ha-melech ha-davar ha-zeh ke-asham le-bil-ti hashiv ha-melech et-nid-choh.
This verse is from 2 Samuel 14:10. It describes the woman's questioning of David about why he would consider such a thing against the people of God, and how the king spoke this matter as though it were a crime, without intending to restore the banished one.
[2SA.14.14] For we die, and like water that is poured out upon the earth, it is not gathered back. And my Lord does not lift up a soul, and He calculates thoughts, so that a castaway is not rejected from among us. [§]
ki-mot na-mut ve-ka-mayim ha-ni-gar-im art-zah a-sher lo ye-a-se-fu ve-lo yi-sa ad-o-nim ne-fesh ve-cha-shav ma-cha-sha-vot le-vil-ti yi-da-ch mi-me-nu ni-dach.
This verse discusses the fate of the deceased and God's knowledge. 'Ki' means 'for' or 'because'. 'Mot' refers to death or the dead. 'Namut' means 'we die'. 'Ka-mayim' means 'like water'. 'Ha-ni-gar-im' means 'that is poured out'. 'Artzah' means 'to the earth'. 'Asher' means 'that' or 'which'. 'Lo ye-a-se-fu' means 'they are not gathered'. 'Ve-lo yi-sa ad-o-nim ne-fesh' means 'and my Lord does not lift up a soul'. 'Ve-cha-shav ma-cha-sha-vot' means 'and He calculates thoughts'. 'Le-vil-ti yi-da-ch mi-me-nu ni-dach' means 'so that a castaway is not rejected from us'.
[2SA.14.15] And now, because I have come to speak to the king, my Lord, this word, because the people may see me, your servant said, "May I speak to the king? Perhaps the king will do the word of his faithful one." [§]
ve'ata asher ba'ati le'daber el-hammelech adonai et-hadavar hazeh ki ye'ru'uni ha'am vatomer shifchatecha adabrah na el-hammelech ulay ya'aseh hammelech et-devar amato.
This verse describes a servant speaking to the king, asking permission to speak on behalf of the people. The servant is concerned that the people may be frightened by the king. The servant expresses hope that the king will fulfill the request of his faithful servant.
[2SA.14.16] For the king will listen to save the woman who is his from the hand of the man, to destroy me and my son together from the inheritance of the Gods. [§]
kee yishma hammelech lehatzil et amatoo mikhaf haish lehashmid oti ve'et beni yachad minnachalat elohim
This verse describes a plea for the king to save a woman from a man, and to prevent the speaker and their son from being destroyed from the inheritance of God. "Hammelech" means "the king". "Lehatzil" means "to save". "Et amatoo" means "the woman who is his". "Mikhaf haish" means "from the hand of the man". "Lehashmid" means "to destroy". "Oti ve'et beni" means "me and my son". "Yachad" means "together". "Minnachalat elohim" means "from the inheritance of the Gods".
[2SA.14.17] And the servant girl said, "May the word of my Lord the king be for rest, because as an angel of the Gods, so my Lord the king listens to good and to evil. And Yahveh, your God, may be with you." [§]
Va-to-mer shif-cha-tcha yi-hyeh-na d’var adonai ha-melech li-menucha ki k’malach ha-elohim ken adonai ha-melech li-shmoa ha-tov v’ha-ra v’Yahveh elohei-cha yehi im-mach.
This verse is spoken by a servant girl to Elisha. She is essentially asking that the king’s word be fulfilled, comparing the king favorably to an angel of the Gods, and invoking Yahveh, her God, to be with him. The repetition of ‘my Lord the king’ is a sign of respect.
[2SA.14.18] And the king answered and said to the woman, "Please do not hide anything from me, concerning what I am about to ask you." And the woman said, "My Lord, the king, may He speak." [§]
va-yan ham-me-lech va-yo-mer el-ha-ish-ah al-na te-cha-di mi-men-ni da-var a-sher a-no-chi sho-el otach va-to-mer ha-ish-ah ye-da-ber-na a-do-nai ham-me-lech
This verse recounts a king questioning a woman. The king asks her not to hide anything from him regarding what he is about to ask. The woman responds, asking the king to speak.
[2SA.14.19] And the king said, "Was Joab with you in all of this?" And the woman answered and said, "May your life be assured, my Lord the king. Do not think or cause harm, for your servant Joab is the one who commanded me, and he put all of these words in the mouth of your handmaid." [§]
vayomer hammelech haday yoav itach bechol zot vat-aan haishah vatomer chai nafsh'cha adonai hammelech im-ish lehemin ulehasmil mikol asher diber adonai hammelech ki avdecha yoav hu tzivani vehu sam befi shifchat'cha et kol hadvarim haeleh
This verse is a dialogue between a king and a woman. The king asks if Joab was with her in all of this. The woman swears by her life that her lord the king should not think or cause harm, and that her servant Joab commanded her and put all of these words in the mouth of her handmaid.
[2SA.14.20] Because of the circumstances surrounding the matter, your servant Joab did this thing. And my Lord is wise, like the wisdom of an angel of the Gods, to know everything that is in the land. [§]
l'va'avor savev et-p'nei ha-davar asa avdecha Yo'av et-ha-davar ha-zeh va'Adonai chakam k'chachmat mal'ach ha'Elohim lada'at et-kol-asher ba'aretz.
This verse is spoken by Joab to King David. Joab explains why he ordered the killing of Abner, son of Ner, and Amasa, son of Jeter. He says that he did it because of the circumstances surrounding the matter, and because my Lord is wise, like the wisdom of the angel of the Gods, to know everything that is in the land.
[2SA.14.21] And the king said to Yoav, "Behold, I have done this thing, and you go, return the young man, Avshalom." [§]
va-yo-mer ha-me-lech el-yo-av hi-neh na-a-see-tee et-ha-da-var ha-zeh ve-lech ha-shev et-ha-na-ar et-av-sha-lom
This verse recounts a king speaking to Yoav. The king states that he has done a certain thing and instructs Yoav to return a young man, Avshalom.
[2SA.14.22] And Joab fell to his face to the ground, and he bowed down and blessed the king. And Joab said, “Today your servant knows that I have found favor in your eyes, my Lord the king, in that the king has done the thing of his servant.” [§]
Va-yipol Yo-av el-pa-nav artzah va-yishta-chu ve-ye-varech et-ha-melech va-yomer Yo-av ha-yom yada avdecha ki-matzati chen be-einecha Adonai ha-melech asher-asa ha-melech et-devar avdecha.
This verse describes Joab falling prostrate before the king, bowing down and blessing him. He then states that today he understands he has found favor in the king’s eyes, and that the king has performed the request of his servant.
[2SA.14.23] And Joab arose and went to Geshur, and Joab brought Absalom to Jerusalem. [§]
Va-ya-kom Yo-av va-ye-lech Gesh-u-ra va-ya-ve Yo-av et-Av-sha-lom Yer-u-sha-lim.
This verse describes Joab going to Geshur and bringing Absalom to Jerusalem. 'Va-ya-kom' means 'and rose' or 'and stood up.' 'Yo-av' is the name Joab. 'Va-ye-lech' means 'and went.' 'Gesh-u-ra' is the place name Geshur. 'Va-ya-ve' means 'and brought.' 'Et' is a grammatical particle marking the definite direct object. 'Av-sha-lom' is the name Absalom. 'Yer-u-sha-lim' is the place name Jerusalem.
[2SA.14.24] And the king said, “Turn to your house, and may your face not see mine.” And Avshalom turned to his house, and the face of the king did not see. [§]
Va-yo-mer ha-me-lech yis-sov el-bay-to-voh oo-pah-nah-y lo yir-eh va-yis-sov av-shah-lom el-bay-to-voh oo-p’nei ha-me-lech lo rah.
This verse describes a situation where the king instructs someone to return to their house, and their faces will not see each other. Then, Avshalom returns to his house, and the face of the king does not see.
[2SA.14.25] And there was no man in all Israel to be praised as greatly as Absalom, from the sole of his foot even to the crown of his head there was no blemish in him. [§]
u'kh'avshalom lo-hayah ish-yafeh b'khal-yisrael l'halel me'od mikkaf raglo v'ad kadkodo lo-hayah bo mum.
This verse describes the exceptional beauty of Absalom. "Absalom" is a proper noun and remains unchanged. "lo-hayah" means "there was not". "ish-yafeh" means "a beautiful man". "b'khal-yisrael" means "in all Israel". "l'halel me'od" means "to praise greatly". "mikkaf raglo v'ad kadkodo" means "from the sole of his foot even to the crown of his head". "mum" means "blemish" or "defect". The verse is a statement of Absalom's perfect physical appearance, being more beautiful than anyone else in Israel, without any flaw.
[2SA.14.26] And when he shaves his head, it will be at the completion of days, for the days during which he shaves, because it is heavy upon him, and he shaves it. And he will weigh the hair of his head, two hundred shekels with the stone of the king. [§]
oo-ve-gal-kho et-ro-sho ve-ha-ya mi-ketz ya-mim la-ya-mim a-sher ye-ga-lech ki-ka-ved a-lav ve-gil-kho ve-sha-kal et-se-ar ro-sho ma-at-yim sh-ka-lim be-e-ven ha-me-lech.
This verse describes a Nazirite vow and the offering required when the vow is completed. A Nazirite abstains from certain things, including cutting their hair, for a specified period. When the period ends, they must shave their head and offer the hair as a sacrifice. The verse specifies the weight of the hair offered as two shekels using a royal weight.
[2SA.14.27] And they bore to Absalom three sons and one daughter, and her name was Tamar. She was a woman beautiful of appearance. [§]
Va-yiv-lo-du le-Av-sha-lom shlo-sha ban-im u-vat a-chat u-shma-ah Ta-mar, hee ha-yeta isha yefat mar-eh.
This verse describes the children of Absalom. 'Va-yiv-lo-du' means 'and they bore'. 'le-Av-sha-lom' means 'to Absalom'. 'shlo-sha ban-im' means 'three sons'. 'u-vat a-chat' means 'and one daughter'. 'u-shma-ah Ta-mar' means 'and her name was Tamar'. 'hee ha-yeta' means 'she was'. 'isha yefat mar-eh' means 'a woman beautiful of appearance'.
[2SA.14.28] And Absalom sat in Jerusalem for two years, and the face of the king he did not see. [§]
vayyeshev avshalom birushalayim shnatayim yamim ufnei hammelech lo ra'ah.
This verse describes Absalom residing in Jerusalem for two years without seeing the king’s face. Let's break down the names: 'Avshalom' is a proper name and remains unchanged. 'Hammelech' means 'the king'.
[2SA.14.29] And Absalom sent to Joab to go to the king, but he was unwilling to come to him. And he sent again a second time, but he was unwilling to come. [§]
va-yish-lach Av-sha-lom el Yo-av li-sh'loch oto el ha-me-lech ve-lo avah la-vo elav va-yish-lach od she-neet ve-lo avah la-vo.
This verse describes Absalom sending Joab to speak with the king, but Joab refuses to come. Absalom sends a second message, but Joab still refuses.
[2SA.14.30] And he said to his servants, "Look at the portion of Yoav that is in my hand, and for him there are wheat fields. Go and I will ignite it with fire." And the servants of Avshalom ignited the portion with fire. [§]
vayomer el avadav reu helqat yoav el yadi velo sham seorim lechu vehavitzitya baesh vayatzitu avdei avshalom et hakelkah baesh.
This verse details a command given by someone to their servants regarding Yoav’s field. The person instructs the servants to burn Yoav’s field, which is said to have wheat fields upon it. The servants of Avshalom then carry out this command and burn the field. ‘El’ means ‘God’, ‘adavav’ means ‘my servants’, ‘reu’ means ‘look’, ‘helqat’ means ‘portion of’, ‘yoav’ is a proper name, ‘el yadi’ means ‘in my hand’, ‘velo sham’ means ‘and there for him’, ‘seorim’ means ‘wheat fields’, ‘lechu’ means ‘go’, ‘vehavitzitya’ means ‘and I will ignite it’, ‘baesh’ means ‘with fire’, ‘vayatzitu’ means ‘and they ignited’, ‘avdei avshalom’ means ‘servants of Avshalom’ and ‘hakelkah’ means ‘the portion’.
[2SA.14.31] And Joab rose and came to Absalom’s house and said to him, “Why did your servant ignite the portion which is mine with fire?” [§]
Va-ya-kom Yo-av va-ya-vo el-Av-sha-lom ha-bay-ta va-yomer el-av la-ma hi-ts-tu av-da-cha et-ha-chel-ka asher-li ba-esh.
This verse describes Joab confronting Absalom. 'Va-ya-kom' means 'and rose'. 'Yo-av' is the name Joab. 'Va-ya-vo' means 'and came'. 'el-Av-sha-lom' means 'to Absalom'. 'ha-bay-ta' means 'the house'. 'va-yomer' means 'and said'. 'el-av' means 'to him'. 'la-ma' means 'why'. 'hi-ts-tu' means 'did ignite'. 'av-da-cha' means 'your servant'. 'et-ha-chel-ka' means 'the portion'. 'asher-li' means 'which is mine'. 'ba-esh' means 'with fire'.
[2SA.14.32] And Absalom said to Joab, “Behold, I sent to you, saying, ‘Come here, and I will send you to the king, saying, ‘Why did I come from Geshur? It is good for me still to be there.’ And now let me see the face of the king, and if there is wrongdoing in me, he should put me to death.” [§]
Va-yo-mer Av-sha-lom el Yo-av hi-neh sha-lach-ti e-lech-ah le-mor vo ha-nah ve-esh-le-chah ot-chah el ha-me-lech le-mor la-mah va-ti mi-gash-ur tov li od a-nee-sham ve-atah er-eh pe-nei ha-me-lech ve-im-yesh bi avon ve-he-mee-tah-nee.
This verse recounts Absalom’s message to Joab, requesting Joab come to him so that Absalom can send Joab to the king (David) to inquire why Absalom had been summoned from Geshur. Absalom states he would prefer to remain in Geshur and requests that if he has done wrong, the king should put him to death.
[2SA.14.33] And Joab came to the king and told him. And he called to Absalom, and Absalom came to the king and bowed himself to him, face to the ground before the king. And the king kissed Absalom. [§]
va-yo-vo yo-av el-ha-me-lech va-ya-ged-lo va-yi-kra el-av-sha-lom va-vo el-ha-me-lech va-yish-ta-chu lo al-a-pa-yav art-zah lif-nei ha-me-lech va-yish-ak ha-me-lech le-av-sha-lom.
This verse describes Joab going to the king and informing him. The king then calls for Absalom, and Absalom comes and prostrates himself before the king, kissing him. The names 'Joab', 'Absalom', and 'the king' are proper nouns and are not translated. 'Ha-melech' is 'the king'.
2SA.15
[2SA.15.1] And it came to pass after these things that Avshalom made for himself a chariot and horses, and fifty men ran before him. [§]
Va-yhi mei-akharei khen, va-ya'as lo Avshalom merkavah ve-susim ve-chamishim ish rotzim le-fanav.
This verse describes events following a previous occurrence. It states that Avshalom acquired a chariot, horses, and fifty runners to precede him. The words are fairly straightforward in terms of literal meaning.
[2SA.15.2] And Absalom rose early and stood by the side of the way of the gate. And it happened that every man who had a dispute to come to the king for judgment, Absalom called to him and said, "From what city are you?" And he said, "I am a servant of yours, from one of the tribes of Israel." [§]
ve-his-kim av-sha-lom ve-am-ad al-yad de-rech ha-sha-ar va-yhi kol-ha-ish asher-yi-hyeh-lo riv la-vo el-ha-melech la-mish-pat va-yi-kra av-sha-lom ei-lav va-yom-er ei-miz-eh ir at-tah va-yom-er mei-achad shiv-tei yis-ra-el av-deh-cha
This verse describes Absalom positioning himself by the gate to hear the legal disputes of the people. He asks each person where they are from. It's part of his attempt to gain popularity by offering himself as an alternative to King David for resolving grievances.
[2SA.15.3] And he said to him, Absalom, behold, your matter is good and truthful, and there is no one who listens to you from the king. [§]
Va-yo-mer a-layv Av-sha-lom, re-eh de-var-cha to-vim oo-ne-kho-im, ve-sho-may-ah ein-le-kha me-et ha-me-lech.
This verse is from 2 Samuel 15:3. It describes Absalom speaking to a man, attempting to persuade him to join his rebellion against his father, the king. Absalom argues that the king does not listen to his people and offers his own attention and good counsel. 'Va-yo-mer' means 'and he said'. 'A-layv' means 'to him'. 'Av-sha-lom' is a proper noun, a name. 'Re-eh' means 'see' or 'behold'. 'De-var-cha' means 'your word' or 'your matter'. 'To-vim' means 'good'. 'Oo-ne-kho-im' means 'and truthful' or 'and present'. 'Ve-sho-may-ah' means 'a listener'. 'Ein-le-kha' means 'there is not to you' or 'no one for you'. 'Me-et ha-me-lech' means 'from the king'.
[2SA.15.4] And Absalom said, "Who will appoint me as a judge in the land, so that all men who have a dispute or judgement will come to me, and I will deliver justice to them?" [§]
Va-yo-mer Av-sha-lom mee-ye-see-may-nee sho-fayt ba-ah-retz ve-ah-lai ya-vo kol-eesh a-sher ye-hay-eh lo reev oo-mish-pat ve-heetz-daq-tee.
This verse is from 2 Samuel 15:4. It depicts Absalom asking how he might be appointed as a judge in the land, such that all who have a dispute or judgment would come to him, and he would deliver justice. 'Absalom' is a proper noun and remains unchanged. 'Vayomer' means 'and he said'. 'Mee' is 'who'. 'Ye-see-may-nee' means 'appoint me'. 'Shofayt' means 'judge'. 'Ba-ah-retz' means 'in the land'. 'Ve-ah-lai' means 'and to me'. 'Ya-vo' means 'will come'. 'Kol-eesh' means 'every man'. 'A-sher' means 'who'. 'Ye-hay-eh' means 'will be'. 'Lo' means 'to him'. 'Reev' means 'dispute'. 'Oo-mish-pat' means 'and judgement'. 'Ve-heetz-daq-tee' means 'and I will justify'.
[2SA.15.5] And it will be within a man to prostrate himself before him, and he will extend his hand and strengthen him, and he will kiss him. [§]
vehayah bikrav-ish lehishtachavot lo veshalach et-yado vehechezik lo venashak lo.
This verse describes a person prostrating themselves before another, extending their hand to support them, and then kissing them. 'Vehayah' indicates a future state of being. 'Bikrav-ish' means 'within a man,' or 'among people.' 'Lehishtachavot' means 'to prostrate oneself' or 'to worship.' 'Lo' refers to 'him.' 'Veshalach' means 'and he sends out,' in this context, 'extends.' 'Et-yado' refers to 'his hand.' 'Vehechezik' means 'and he strengthens' or 'holds.' 'Venashak' means 'and he kisses.'
[2SA.15.6] And Absalom did this thing to all Israel, to those who came for judgement to the king, and Absalom stole the heart of the men of Israel. [§]
Va'ya'as Avshalom kaddavar hazzeh lechol Yisrael asher yavo'u lamishpat el hamelech vayganev Avshalom et lev anshei Yisrael.
This verse describes Absalom’s method of gaining favor with the people of Israel. He would present himself as a sympathetic figure to those seeking justice from the king, effectively stealing their loyalty. "Va'ya'as" means “and he did”. "Avshalom" is a proper noun, a name. "Kaddavar hazzeh" means “like this matter” or “in this way”. “Lechol Yisrael” means “to all Israel”. “Asher yavo’u” means “who come”. “Lamishpat” means “to judgement”. “El hamelech” means “to the king”. “Vayganev” means “and he stole”. “Et lev” means “the heart of”. “Anshei Yisrael” means “the men of Israel”.
[2SA.15.7] And it came to pass at the end of forty years, and Absalom said to the king, “Let me go, and I will pay my vows which I vowed to Yahveh in Hebron.” [§]
vayhi miketz arba'im shanah vayomer avshalom el hammelech eilecha na va'ashallem et nidri asher nadarti layahveh bechevron.
This verse describes a request made by Absalom to the king. 'Vayhi miketz arba'im shanah' means 'and it came to pass at the end of forty years.' 'Vayomer avshalom el hammelech' means 'and Absalom said to the king.' 'Eilecha na' is a polite request meaning 'let me go.' 'Va'ashallem et nidri' means 'and I will pay my vows.' 'Asher nadarti layahveh' means 'which I vowed to Yahveh.' 'Bechevron' means 'in Hebron.'
[2SA.15.8] For a vow my servant vowed while I sat in Geshur in Aram, to say, if Yahveh will return and restore me, I will serve Yahveh. [§]
kee-nay-der nah-dar ahv-dekha beh-shiv-tee big-shoor bah-ah-rahm leh-emor im-yah-shov yash-vee-veh-nee Yahveh yeh-roo-shah-lah-yim veh-ah-vad-tee et-Yahveh.
This verse describes a vow made by the speaker. 'Kee' means 'for' or 'because'. 'Neder' and 'nadar' both relate to vowing. 'Avdekha' means 'your servant'. 'BeShivti' means 'while I sat'. 'Bigshoor Ba'aram' is 'in Geshur in Aram'. 'Le'emor' means 'to say'. 'Im' means 'if'. 'Yashov' means 'he will return'. 'Yashiveeni' means 'return me'. 'Yahveh' is the divine name. 'Yerushalayim' is Jerusalem. 'Ve'avadti' means 'and I will serve'. 'Et Yahveh' signifies 'Yahveh'.
[2SA.15.9] And the king said to him, "Go in peace." And he rose and went to Hebron. [§]
va-yo-mer-lo ha-me-lech lech be-sha-lom va-ya-kom va-ye-lech chevr-o-na.
This verse describes a king speaking to someone and dismissing them in peace. 'Va-yo-mer-lo' means 'and he said to him'. 'Ha-me-lech' means 'the king'. 'Lech' means 'go'. 'Be-sha-lom' means 'in peace'. 'Va-ya-kom' means 'and he rose'. 'Va-ye-lech' means 'and he went'. 'Chevr-o-na' is the name of a place, Hebron.
[2SA.15.10] And Avshalom sent spies throughout all the tribes of Israel, saying, “When you hear the sound of the shofar, then you shall say, ‘Avshalom reigns in Chevron.’” [§]
va-yish-lach Av-sha-lom me-rag-gim be-chol-shiv-tei Yis-ra-el le-emor ke-sha-me-chem et-kol ha-shofar va-amartem malach Av-sha-lom be-chev-ron.
This verse describes Avshalom sending spies throughout the tribes of Israel. He instructs them that when they hear the sound of the shofar (ram’s horn), they should proclaim that Avshalom has become king in Chevron.
[2SA.15.11] And two hundred people went from Jerusalem, called and going in innocence, and they did not know anything. [§]
ve'et-avshalom halchu ma'atayim ish miYerushalayim qeru'im veholkhim letum'am velo yadu kol davar.
This verse describes two hundred people who went from Jerusalem to follow Avshalom, unaware of what was happening. 'Ve'et' means 'and'. 'Avshalom' is a proper name, so it remains unchanged. 'Halchu' means 'they went'. 'Ma'atayim' means 'two hundred'. 'Ish' means 'man' or 'person'. 'MiYerushalayim' means 'from Jerusalem'. 'Qeru'im' means 'called'. 'Veholkhim' means 'and going'. 'Letum'am' means 'in innocence' or 'unaware'. 'Velo yadu' means 'they did not know'. 'Kol davar' means 'every thing' or 'anything'.
[2SA.15.12] And Absalom sent Ahithophel the Gilite, the counselor of David, from his city Giloh while he was sacrificing the sacrifices. And the conspiracy became strong, and the people kept going and increasing with Absalom. [§]
va-yish-lach av-sha-lom et-a-chi-tof-el ha-gi-lo-ni yo-etz da-vid mei-i-ro mi-gil-oh be-zav-cho et-ha-zev-a-chim va-ye-hi ha-kesher am-mitz ve-ha-am holech va-rav et-av-sha-lom.
This verse describes Absalom sending Ahithophel, David’s counselor, from his city Giloh while offering sacrifices. It states that the conspiracy grew strong and the people continued to increase in number with Absalom.
[2SA.15.13] And the messenger came to David to say, "The desire of the people of Israel is for someone other than Absalom." [§]
va-yo-vo ha-mag-eed el-da-veed le-e-mor ha-yah lev-eesh yis-ra-el ah-cha-rei av-sha-lom
This verse describes a messenger coming to David after the events involving Absalom. "Magid" means messenger or declarer. "Lev eesh Yisrael" literally means 'the heart of the man of Israel,' which in context refers to the people's allegiance or desire. "Acharei Avshalom" means 'after Absalom'.
[2SA.15.14] And David said to all his servants who were with him in Jerusalem, "Rise, and let us flee, for there will be no escape for us from Absalom. Hurry and go, lest he quickly overtake us and bring disaster upon us, and strike the city with the sword." [§]
Va-yo-mer David le-chol avadav asher ito bi-Yerushalayim, qumu veniv-rachah, ki lo tihyeh lanu pleitah mipnei Avshalom, maharu lalechet pen yimacher vehisiganoo vehidich aleinu et har’ah, vehikah ha’ir lefi charev.
This verse describes David speaking to his servants in Jerusalem, urging them to flee because there is no escape from Absalom. He tells them to hurry, lest Absalom overtake them and bring disaster upon them, and destroy the city with the sword.
[2SA.15.15] And the servants of the king said to the king, "Whatever my Lord the king chooses, behold, your servants are here." [§]
va-yo-meru av-dei ha-melech el ha-melech ke-chol asher yiv-char adonai ha-melech hineh avadeicha.
This verse comes from 2 Kings 10:6. 'Va-yo-meru' means 'and they said'. 'Av-dei ha-melech' means 'the servants of the king'. 'El ha-melech' means 'to the king'. 'Ke-chol asher' means 'whatever'. 'Yiv-char' means 'you choose'. 'Adonai ha-melech' means 'my Lord the king'. 'Hineh' means 'behold'. 'Avadeicha' means 'your servants'.
[2SA.15.16] And the king went out, with all his house walking, and the king abandoned ten women, concubines, to guard the house. [§]
vay-yet-say ha-meh-lech ve-chol-bay-toh be-rag-lav, vay-a-zov ha-meh-lech et eser nash-im pil-ag-shim li-shmor hab-bayt.
This verse describes a king leaving his house and abandoning ten concubines to guard it. "Vay-yet-say" means 'and the king went out'. "Ha-meh-lech" means 'the king'. "Ve-chol-bay-toh" means 'and all his house'. "Be-rag-lav" means 'on his feet' or 'walking'. "Vay-a-zov" means 'and the king abandoned'. "Et" is a grammatical particle marking the direct object. "Eser" means 'ten'. "Nash-im" means 'women'. "Pil-ag-shim" means 'concubines'. "Li-shmor" means 'to guard'. "Hab-bayt" means 'the house'.
[2SA.15.17] And the king went out, and all the people followed at his feet, and they stood at the distant house. [§]
va-ye-tse ha-me-lech ve-chol-ha-am be-rag-lav va-ya-am-du beit ha-mer-chak
This verse describes the king and all the people going and standing at a distant house. 'va-ye-tse' means 'and the king went out'. 'ha-me-lech' means 'the king'. 've-chol-ha-am' means 'and all the people'. 'be-rag-lav' means 'at his feet', or more idiomatically, 'following him'. 'va-ya-am-du' means 'and they stood'. 'beit ha-mer-chak' means 'house of the distance', or 'distant house'.
[2SA.15.18] And all of his servants pass by his hand, and all those I have destroyed, and all those I have delivered, and all of the Hittites, six hundred men who came on foot from Gath, pass before the face of the king. [§]
vekhol-avadav ovrim al-yado vechol-hakareti vechol-hapeleti vechol-hagittim shesh-meot ish asher-bau bereglo migat ovrim al-pnei hammelech.
This verse describes a group of people passing before the king. Let's break down the names and terms: 'avadav' means 'his servants', 'yado' means 'his hand', 'hakareti' means 'those I have cut off/destroyed', 'hapeleti' means 'those I have delivered/escaped', 'hagittim' means 'the Hittites', 'bereglo' means 'with their feet/on foot', 'hammelech' means 'the king'. The verse lists several groups of people who are going before the king.
[2SA.15.19] And the king said to Ittai the Gittite, "Why would you go also with us? Return and sit with the king, for you are a stranger and also an exile to your place." [§]
Va-yo-mer ha-me-lech el-i-tah ha-git-tee lah-mah teh-lech gam-atah it-ah-nu shuv ve-shev im-ha-me-lech ki-noch-ree atah ve-gam-goleh atah li-me-ko-mechah.
This verse recounts a king speaking to Ittai the Gittite. The king asks Ittai why he would go with them, telling him to return and remain with the king, as Ittai is a foreigner and also an exile to his place.
[2SA.15.20] Yesterday I appealed to you, and today I implore you to go with us. And I go on the path I am going. Return and bring your brothers with you, acting with kindness and truth. [§]
temol boechah vehayom aniucha imanu lalekhet vaani holech al asher ani holech shuv vehasheiv et acheicha imach chesed veemet.
This verse appears to be a plea or a command concerning a sibling. 'Temol' means 'yesterday', and 'boechah' implies a past appeal. 'Hayom' is 'today,' and 'aniucha' suggests a present plea. 'Lalekhet' signifies 'to go,' and 'vaani holech' means 'and I go.' The phrase 'al asher ani holech' relates to a current path or journey. 'Shuv' means 'return' or 'again,' and 'vehasheiv' requests returning something or someone. 'Et acheicha' means 'your brothers.' 'Imach' means 'with you.' 'Chesed veemet' are 'kindness and truth.' The verse emphasizes a prior request and reinforces it with a current appeal, urging the person to bring their brothers along, acting with kindness and truth.
[2SA.15.21] And Ittai answered the king and said, "As Yahveh lives, and as my Lord the king lives, truly, wherever my Lord the king may be, there will your servant be, whether for death or for life." [§]
Va-yaan it-tai et-ha-melech va-yomar chai-Yeh-veh ve-chai Adonai ha-melech ki im bi-makom asher yi-hyeh-sham Adonai ha-melech im le-mavet im le-chayim ki-sham yi-hyeh avdecha.
This verse recounts a conversation where a man, Ittai, swears loyalty to the king. He declares that wherever the king is – whether it leads to death or life – there also will Ittai be, as the king’s servant. The names used are 'Yehveh' for the covenant name of God, and 'Adonai' for 'my Lord' used when speaking to the King.
[2SA.15.22] And David said to Ittai, "Go and pass over." And Ittai passed over with me, the Gittite, and all his people, and all the children who were with him. [§]
Va-yo-mer Da-vid el-I-tai lekh va-avor va-ya-avor I-tai ve-chol anashav ve-chol ha-taf asher itto.
This verse describes David speaking to Ittai the Gittite and requesting that he accompany David. Ittai and his men, along with their children, agree to go with David.
[2SA.15.23] And all the land is weeping, a great sound, and all the people are passing. And the king is passing in the valley of Kidron, and all the people are passing on the face of the way to the wilderness. [§]
vekhal-ha'aretz bokhim kol gadol vekhal-ha'am ovrim vehamelch over benachal kidron vekhal-ha'am ovrim al-pnei-derech et-hamidbar.
This verse describes a scene of widespread weeping and procession. "vekhal-ha'aretz" means "and all the land." "bokhim" means "weeping." "kol gadol" means "a great voice/sound." "vekhal-ha'am" means "and all the people." "ovrim" means "passing/going over." "vehamelch" means "and the king." "benachal kidron" means "in the valley of Kidron." "al-pnei-derech" means "on the face of the way." "et-hamidbar" means "the wilderness".
[2SA.15.24] And behold, also Tsadoq and all the Levites were with him, carrying the Ark of the Gods, and they poured water on the Ark of the Gods, and Evyatar went up until all the people had passed from the city. [§]
vehinneh gam-tsadoq vechal-halvim ito nos'im et-aron brit haElohim vayatziqu et-aron haElohim vaya'al Evyatar ad-tom chal-haam la'avor min-ha'ir.
This verse describes the Levites carrying the Ark of the Covenant. Tsadoq and all the Levites are with it, carrying the Ark of the Gods. They poured water on the Ark of the Gods while Evyatar ascended until all the people had passed from the city.
[2SA.15.25] And the king said to Zadok, "Return the Ark of the Gods to the city. If I find favor in the eyes of Yahveh, then Yahveh will bring me back and show me it and its dwelling place." [§]
Va-yo-mer ha-me-lech le-tza-dok ha-shev et-a-ron ha-elo-him ha-ir im-em-tza chein be-einei Yahveh ve-he-shiv-ani ve-hir-a-ni oto ve-et-na-ve-hu.
This verse describes the king's request to Zadok the priest regarding the Ark of the Gods. The king asks Zadok to return the Ark to the city, stating that if he finds favor in the eyes of Yahveh, then Yahveh will bring him back and show him both the Ark and its dwelling place.
[2SA.15.26] And if He says thus, "I did not desire you," behold, I will do for myself what is good in His eyes. [§]
veh-im koh yo-mar loh khaf-at-tee bahk, hin-nee ya-ah-seh lee kah-ah-sher tov beh-ay-nav.
This verse presents a hypothetical scenario where God says he does not desire someone. It then states that God will do what is good in his eyes. The verse uses a conditional 'if' clause followed by a statement of divine action. 'Koh' means 'thus' or 'so'. 'Khafatzti' means 'I desired'. 'Hin-nee' means 'behold, I'. 'Ya-ah-seh' means 'will do'. 'Tov beh-aynav' means 'good in his eyes'.
[2SA.15.27] And the king said to Tzadok the priest, “Do you see, have you observed if the city has returned in peace? And Achimaatz, your son, and Jehohanan, son of Evyatar, two of your sons are with you.” [§]
Va-yo-mer ha-me-lech el-Tza-dok ha-ko-hen ha-roe-ah at-tah shuvah ha-ir be-shalom va-Achi-ma-atz bin-chah ve-Yho-na-tan ben-Ev-ya-tar shnei bene-chem it-chem.
This verse describes a king speaking to the priest Tzadok, asking if the city has returned to peace. He also references the priest’s son, Achimaatz, and the son of another priest, Jehohanan, son of Evyatar, and specifies that they are with him.
[2SA.15.28] See, I will tarry in the passes of the wilderness until a word comes from you to declare to me. [§]
Re'u anokhi mitmahmeh ba'avrot hamidbar ad bo davar me'imachem lehagid li.
This verse comes from Numbers 10:33. 'Re'u' means 'See'. 'Anokhi' means 'I'. 'Mitmahmeh' means 'I tarry' or 'I wait'. 'Ba'avrot' means 'in the passes'. 'Hamidbar' means 'the wilderness'. 'Ad' means 'until'. 'Bo' means 'come'. 'Davar' means 'a word' or 'a matter'. 'Me'imachem' means 'from you'. 'Lehagid' means 'to tell' or 'to declare'. 'Li' means 'to me'.
[2SA.15.29] And Zadok and Abiathar returned the ark of the Gods to Jerusalem, and they settled there. [§]
va-ya-shev tzadok ve-evyatar et-aron ha-elohim yerushalayim va-yeshvu sham.
This verse describes Zadok and Abiathar returning the Ark of the Gods to Jerusalem and settling there. 'Va-ya-shev' means 'and returned.' 'Tzadok' and 'Evyatar' are proper names. 'Et-aron' means 'the ark of.' 'Ha-elohim' means 'the Gods.' 'Yerushalayim' is the city Jerusalem. 'Va-yeshvu sham' means 'and they settled there.'
[2SA.15.30] And David was ascending up the slope of the Mount of Olives, ascending and weeping, and his head was covered, and he was walking barefoot. And all the people who were with him covered each of their heads and they ascended, ascending and weeping. [§]
Ve-david oleh be-ma’aleh ha-zeitim oleh u-vocheh ve-rosh lo chafui ve-hu holech yachef ve-chol ha-am asher ito chafu ish rosho ve-alu oleh u-vacho.
This verse describes David ascending the Mount of Olives, weeping, with his head covered, and walking barefoot. The people with him also cover their heads and ascend, weeping as well. ‘Ve’ means ‘and’. ‘David’ is a proper noun. ‘Oleh’ means ‘ascending’ or ‘going up’. ‘Be-ma’aleh’ means ‘on the ascent of’ or ‘up the slope of’. ‘Ha-zeitim’ means ‘the olives’ or ‘the Mount of Olives’. ‘Bocheh’ means ‘weeping’. ‘Rosh’ means ‘head’. ‘Lo’ means ‘his’. ‘Chafui’ means ‘covered’. ‘Hu’ means ‘he’. ‘Holech’ means ‘walking’. ‘Yachef’ means ‘barefoot’. ‘Chol’ means ‘all’. ‘Ha-am’ means ‘the people’. ‘Asher’ means ‘who’ or ‘with’. ‘Ito’ means ‘with him’. ‘Chafu’ means ‘covered’. ‘Ish’ means ‘each’ or ‘man’. ‘Rosho’ means ‘his head’. ‘Alu’ means ‘they ascended’. ‘Oleh’ means ‘ascending’ or ‘going up’. ‘Bacho’ means ‘weeping.’
[2SA.15.31] And David declared, saying, "Ahithophel is among the conspirators with Absalom." And David said, "Please let Yahveh frustrate the counsel of Ahithophel." [§]
ve-dah-veed hee-geed le-eh-mor ah-hee-toh-fel bah-koh-shrim im-ahv-shah-lom va-yoh-mer dah-veed sah-kel-nah et-ah-tzat ah-hee-toh-fel Yahveh.
This verse describes David learning that Ahithophel has joined Absalom’s conspiracy. David then requests that Yahveh frustrate the counsel of Ahithophel.
[2SA.15.32] And it happened that David came until the peak where he would worship the Gods, and behold, to meet him came Chushi the Arkite, his garment torn and dust on his head. [§]
Va-yhi David ba ad-ha-rosh asher yishtachaveh sham le-Elohim ve-hineh likrato Chushi ha-Arki karu'a kutanto va-adamah al-rosho.
This verse describes David arriving at the peak where he worships the Gods, and encountering Chushi the Arkite, who is torn and covered in dust. 'Va-yhi' means 'and it happened'. 'Ba' means 'came'. 'Ad-ha-rosh' means 'until the peak'. 'Asher' means 'where'. 'Yishtachaveh' means 'he would worship'. 'Sham' means 'there'. 'Le-Elohim' means 'to the Gods'. 'Ve-hineh' means 'and behold'. 'Likrato' means 'to meet him'. 'Chushi ha-Arki' means 'Chushi the Arkite'. 'Karu'a kutanto' means 'torn his garment'. 'Va-adamah al-rosho' means 'and dust on his head'.
[2SA.15.33] And he said to him, David, “If you have transgressed with me, and you have been upon me as a burden.” [§]
Va-yo-mer lo David im avar-ta it-ti ve-ha-yita alai le-mas-sa
This verse is from 2 Samuel 16:7. It details a conversation between David and Shimei. 'Va-yo-mer' means 'and he said'. 'Lo' means 'to him'. 'David' is the name David. 'Im' means 'if'. 'Avar-ta' means 'you have transgressed'. 'It-ti' means 'with me'. 'Ve-ha-yita' means 'and you have been'. 'Alai' means 'upon me'. 'Le-mas-sa' means 'as a burden'. The verse speaks of Shimei accusing David of being a bloodguilty man, and offering to bear the responsibility for the bloodshed.
[2SA.15.34] And if the city returns and you say to Absalom, "Your servant I am, the king I will be, the servant of your father, and I have been from then until now, and I am your servant," and you carry out for me the counsel of Ahitophel. [§]
ve-im-ha-ir tashuv ve-amarta le-Avshalom avdek ani ha-melech ehyeh eved avicha va-ani me-az ve-atah va-ani avdek ve-heferta li et atzat Achitofel.
This verse describes a situation where the city might return to David's side and a message is sent to Absalom. The message states that the speaker will be the king's servant, the servant of Absalom's father, and continuously the servant of Absalom. The speaker also asks Absalom to fulfill the counsel of Ahitophel.
[2SA.15.35] And isn’t Zadok and Abiathar, the priests, with you there? So, whatever you hear from the king’s house, you shall tell to Zadok and to Abiathar, the priests. [§]
vah-hah-loh im-mah-kah shahm tsah-doke v’ev-yah-tar hah-koh-neem v’hah-yah kohl-hah-dah-var ah-sher tee-sh’mah mee-beit hah-meh-lech tah-geed litz-ah-doke oo-lehv-yah-tar hah-koh-neem
This verse instructs someone to inform the priests Zadok and Abiathar of everything heard from the king’s house. It begins with a rhetorical question implying obviousness: “And isn’t with you there Zadok and Abiathar, the priests?” The ‘you’ is implied to be a trusted individual close to the king.
[2SA.15.36] Behold, there with them are two sons of them, Achimaatz to Zadok and Jehohanan to Ebiyar. And you shall send them by their hands to me, every matter that you hear. [§]
hin-neh-sham im-mam shnei ben-ei-hem a-chi-ma-atz le-tza-dok vi-yo-ha-nan le-ev-ya-tar u-shlach-tem be-ya-dam el-ai kol-da-var a-sher tishma-u.
This verse describes sending two sons with a message. 'hin-neh' means 'behold'. 'sham' means 'there'. 'im-mam' means 'with them'. 'shnei ben-ei-hem' means 'two sons of them'. 'a-chi-ma-atz' and 'vi-yo-ha-nan' are the names of the two sons. 'le-tza-dok' and 'le-ev-ya-tar' indicate they are being sent to Zadok and Ebiyar. 'u-shlach-tem' means 'and you shall send'. 'be-ya-dam' means 'by their hands'. 'el-ai' means 'to me'. 'kol-da-var' means 'every matter'. 'a-sher tishma-u' means 'that you hear'.
[2SA.15.37] And Hushai, the friend of David, came to the city, and Absalom came to Jerusalem. [§]
Va-yo-vo Hoo-shai re-eh Dah-vid ha-eer ve-Av-sha-lom ya-vo Ye-roo-sha-lim.
This verse describes the arrival of Hushai, David’s friend, in the city, and also Absalom’s arrival in Jerusalem. 'Va-yo-vo' means 'and he came'. 'Re-eh' means 'friend'. 'Ha-eer' means 'the city'. 'Ve' means 'and'. 'Ya-vo' means 'he came'. 'Ye-roo-sha-lim' is the name Jerusalem.
2SA.16
[2SA.16.1] And David passed a little beyond the ascent, and behold, Ziba the servant of Mephiboshet came to meet him, and two saddled donkeys with two hundred loaves of bread and one hundred raisins and one hundred cakes and a wineskin of wine upon them. [§]
Ve-david avar me’at mei-harosh ve-hineh tsiba na’ar mipi-boshet likratov ve-tsemed chamorim chavushim va’alehem ma’atayim lechem ume’ah tzimukim ume’ah kayitz venevel yayin.
This verse describes David and his men travelling. They encounter Ziba, a servant of Mephiboshet, who comes to meet them with two saddled donkeys loaded with provisions: two hundred loaves of bread, one hundred raisins, one hundred cakes, and a wineskin of wine.
[2SA.16.2] And the king said to Ziba, "What are these for?" And Ziba said, "The donkeys are for the king’s house to ride, and the provisions are for sustenance, and the summer fruit is for the young men to eat, and the wine is for the weary to drink in the wilderness. [§]
Va-yo-mer ha-me-lech el-tsi-va mah-eh-leh lahch va-yo-mer tzi-va ha-cha-mo-rim le-beit-ha-me-lech li-r-chov ve-le-ha-lech-hem ve-ha-kayitz le-echol ha-ne-a-rim ve-ha-yayin li-shtot ha-ya-ef bam-mid-bar.
This verse recounts a conversation between the king and Ziba. The king asks Ziba what these things are for. Ziba responds that the donkeys are for the king’s household to ride, the provisions are for sustenance, the summer fruit is for the young men to eat, and the wine is for the weary to drink in the wilderness.
[2SA.16.3] And the king said, "Where is the son of my Lord?" And Ziba said to the king, "Behold, he is sitting in Jerusalem, for he said, 'Today, the house of Israel will restore to me the kingdom of my father.'" [§]
Va-yo-mer ha-me-lech ve-aye-eh ben-a-do-nai-cha va-yo-mer tzi-va el ha-me-lech hi-neh yo-shev bi-yeru-sha-la-yim ki a-mar ha-yom ya-shi-vu li beit yis-ra-el et mam-le-chut a-vi.
This verse comes from 2 Samuel 16:3. It recounts a conversation between King David and Ziba, who has come to meet David after David has fled Jerusalem due to Absalom’s rebellion. David asks about the whereabouts of Mephiboshet, Jonathan’s son, to whom David had shown kindness. Ziba falsely claims Mephiboshet is staying in Jerusalem and is hoping to regain his inheritance now that Jonathan’s line appears to be ending with Absalom's rebellion.
[2SA.16.4] And the king said to Tziba, "Behold, to you is all that belonged to Mefi-boshet." And Tziba said, "I have prostrated myself; may I find favor in your eyes, my Lord, the king." [§]
Va-yo-mer ha-me-lech le-tsi-va, hi-neh le-cha kol asher li-mfi-boshet. Va-yo-mer tzi-va, hish-ta-cha-vei-ti em-tza-chen be-ei-necha adonai ha-melech.
This verse describes a conversation between the king and Tziba. The king offers Tziba everything that belonged to Mefi-boshet. Tziba responds by prostrating himself and seeking favor in the king’s eyes, addressing the king as 'my Lord'.
[2SA.16.5] And the king, David, came until Bahurim, and behold, a man came out from the family of the house of Saul, and his name was Shimei, son of Gera. He came out and cursed. [§]
Oo-vah hah-meh-lek Dah-veed ad bah-hoo-rim veh-hee-neh mee-sham eesh yo-tseh mee-mish-pah-hat bayt-shah-ool oo-shmoh Shim-ee ben-geh-rah yo-tseh ya-tsoh oo-meh-kah-lehhl.
This verse describes King David arriving at Bahurim, where a man named Shimei, son of Gera, comes out and begins to curse him. The structure is fairly straightforward: arrival, observation of a person exiting a family, identification of the person, and description of their action (cursing).
[2SA.16.6] And they pelted David and all the servants of the king David, and all the people and all the heroes from his right side and from his left side with stones. [§]
va-ya-sak-kel ba-a-va-nim et-da-vid ve-et-kol-av-dei ha-me-lech da-vid ve-kol-ha-am ve-kol-ha-gib-bor-im mi-mi-mino u-mi-s-mo-lo
This verse describes people throwing stones at David and his men. Let's break down the names: 'David' remains 'David'. 'HaMelech' means 'the king', so 'haMelech David' is 'the king David'. 'HaAm' means 'the people'. 'HaGibborim' means 'the heroes'. 'Miyminoh' means 'from his right side' and 'mis-mo-lo' means 'from his left side'. 'Ba-avanim' means 'with stones'.
[2SA.16.7] And thus said Shimei in his cursing: “Go out, go out, man of the bloods, and man of worthlessness!” [§]
Ve-ko-amar Shim'i be-kal-lo: Tse'a tse'a ish ha-damim ve-ish ha-beliya'al.
This verse contains speech attributed to Shimei, who is cursing David. 'Ve-ko-amar' means 'and thus said'. 'Shim'i' is Shimei's name. 'Be-kal-lo' means 'in his cursing'. 'Tse'a tse'a' is a doubled imperative, meaning 'Go out, go out!'. 'Ish ha-damim' means 'man of the bloods' (meaning a violent man). 'Ve-ish ha-beliya'al' means 'and man of worthlessness'.
[2SA.16.8] Yahveh will return upon you all the bloodshed of the house of Saul, for which you reigned in its place. And Yahveh has given the kingdom into the hand of Absalom, your son. And now you are in distress, because you are a man of blood. [§]
He-sheev a-lay-kha Yahveh kol d'-may bayt-Sha-ool a-sher ma-lach-ta ta-chat-av, va-yit-ten Yahveh et-ha-melu-kha be-yad Av-sha-lom ben-kha, ve-hi-ne-kha be-ra-atcha ki ish da-mim at-ta.
This verse describes a judgement against David. It states that Yahveh will return all the bloodshed of the house of Saul for which David reigned in its place. Yahveh has given the kingdom into the hand of Absalom, David's son, and David is now in trouble because he is a man of blood.
[2SA.16.9] And Abishai, son of Zeruiah, said to the king, “Why would this dead dog curse my Lord the king? Please let me cross over and remove its head.” [§]
Va-yo-mer Avi-shai ben-Tzru-yah el-ha-me-lech la-mah ye-ka-lel ha-kelev ha-met ha-zeh et-Adonai ha-melech, e-ev-rah na ve-asirah et-ro-sho.
This verse recounts Abishai, son of Zeruiah, speaking to the king. Abishai asks why a dead dog would curse the king. He then offers to cross over and remove the dog’s head.
[2SA.16.10] And the king said, "What concern is it to me and to you, sons of Zeruya, that you curse? For Yahveh said to him, 'Curse David,' and who can say why you have done this?" [§]
va-yo-mer ha-me-lech ma-li ve-la-chem benei tzeruya, koi ye-kaleil ve-ki Yahveh amar lo kaleil et David u-mi yo-mar maddua asita khen.
This verse comes from 2 Samuel 16:10. It describes the king (Saul's successor) questioning Shimei, son of Gera, about why he is cursing David. Shimei claims that Yahveh told him to curse David and the king asks why he did so.
[2SA.16.11] And David said to Abishai and to all his servants, “Behold, my son who has come forth from my womb is seeking my life. And even now, my favorite son, let him be, and let him curse, for Yahveh has commanded him to do so.” [§]
Va-yo-mer Da-vid el-A-vi-shai ve-el-kol-a-va-dav, hi-neh beni asher-ya-tza mi-mei mav-kesh et-naf-shi, ve-af ki-atah ben-ha-ye-mini ha-nichu lo ve-yi-ka-lel ki-amar-lo Yahveh.
This verse recounts David speaking to Abishai and his servants about Absalom, his son, who is attempting to kill him. David instructs them to leave Absalom alone, even if he curses David, because Yahveh commanded him to do so. ‘Ben-ha-ye-mini’ literally means ‘son of my right hand’, which is an idiom meaning ‘favorite son’. ‘Mav-kesh’ means ‘seeks’ or ‘pursues’.
[2SA.16.12] Perhaps Yahveh will see my affliction, and Yahveh will return good to me instead of its curse this day. [§]
ulay yireh Yahveh be'oni vehishiv Yahveh li tovah tachat kil'lato hayom hazeh.
This verse expresses a hope that Yahveh will see the speaker's affliction and return good to them in place of the curse of this day. "ulay" means perhaps or maybe. "yireh" means will see. "be'oni" means in my affliction. "vehishiv" means and will return. "tachat" means instead or in place of. "kil'lato" means its curse. "hayom hazeh" means this day.
[2SA.16.13] And David and his men went on the road, and Shimei went walking on the side of the mountain, opposite them, walking, and he cursed and threw stones at him, opposite him, and threw dust into the dust. [§]
Va-yelech David va-anashav bad-derech, ve-Shimei holech be-tsele'a ha-har le-umato haloch va-yeqaleil va-yiskel ba-avanim le-umato ve-iffar be-iffar.
This verse describes David and his men traveling a road, while Shimei walks alongside the mountain, opposite them. Shimei curses and throws stones at David, and throws dust into the air.
[2SA.16.14] And the king came, and all the people who were with him were weary, and he rested there. [§]
Va-yo-vo ha-me-lech ve-chol-ha-am asher-it-o ay-feem va-yi-na-fesh sham.
This verse describes a king and all the people with him arriving and resting. 'Va-yo-vo' means 'and came'. 'Ha-me-lech' means 'the king'. 'Ve-chol-ha-am' means 'and all the people'. 'Asher-it-o' means 'who were with him'. 'Ay-feem' means 'weary'. 'Va-yi-na-fesh' means 'and he rested'. 'Sham' means 'there'.
[2SA.16.15] And Absalom and all the people, every man of Israel, came to Jerusalem, and Ahithophel was with him. [§]
ve-av-sha-lom ve-chol-ha-am ish yis-ra-el ba-u ye-ru-sha-la-im va-a-chi-tophel it-to.
This verse describes Absalom and all the people of Israel coming to Jerusalem, with Ahithophel accompanying them. Each word is translated literally to reflect its direct meaning without theological interpretation. 've' is 'and', 'chol' is 'all', 'ha' is 'the', 'am' is 'people', 'ish' is 'man', 'ba-u' is 'they came', 'it-to' is 'with him'.
[2SA.16.16] And it happened, as Hushai the Arkite came, a friend of David, to Absalom, and Hushai said to Absalom, "May the king live, may the king live." [§]
Va-yhi ka-asher boa khushi ha-arkhi re’eh david el-avshalom va-yomer khushi el-avshalom yikhi ha-melech yikhi ha-melech.
This verse describes Hushai the Arkite approaching Absalom and greeting him. 'Va-yhi' means 'and it happened'. 'Ka-asher' means 'as' or 'when'. 'Boa' means 'he came'. 'Re’eh' means 'friend' or 'companion'. 'El' means 'to'. 'Va-yomer' means 'and he said'. 'Yikhi' is an expression meaning 'may he live' – a respectful greeting to a king. 'Ha-melech' means 'the king'.
[2SA.16.17] And Avshalom said to Chushi, "This is your kindness to your friend, why did you not go with your friend?" [§]
Va-yo-mer Av-sha-lom el-Hu-shai zeh chas-de-cha et-re-e-cha la-mah lo-hal-ach-ta et-re-e-cha.
This verse contains several names and words. "Avshalom" is a proper name, and will remain unchanged. "Chushi" is also a proper name, and remains unchanged. "Zeh" means 'this'. "Chasdecha" means 'your kindness'. "Et" is an untranslatable particle. "Reecha" means 'your friend'. "Lama" means 'why'. "Lo-halachta" means 'did you not go'. This verse consists of Avshalom speaking to Chushi, questioning why he did not go with his friend.
[2SA.16.18] And Hushai said to Absalom, "No, for what Yahveh has chosen, and this people, and all the men of Israel, with him I will not be, and with him I will dwell." [§]
Va-yo-mer Hoo-shai el-Av-sha-lom, lo ki asher bachar Yahveh ve-ha-am ha-zeh ve-chol-ish Yis-ra-el, lo eh-yeh ve-it-toh e-shev.
This verse comes from 2 Samuel 16:7. It details Hushai’s declaration to Absalom about whose side he will take in the rebellion against King David. ‘Va-yo-mer’ means ‘and he said.’ ‘Hoo-shai’ is a proper name, Hushai. ‘El-Av-sha-lom’ means ‘to Absalom’. ‘Lo ki’ means ‘no, for’. ‘Asher’ means ‘that which’ or ‘what’. ‘Bachar’ means ‘he chose’. ‘Yahveh’ is the proper name of God. ‘Ve-ha-am ha-zeh’ means ‘and this people’. ‘Ve-chol-ish Yis-ra-el’ means ‘and all the men of Israel’. ‘Lo eh-yeh’ means ‘I will not be’. ‘Ve-it-toh e-shev’ means ‘and with him I will dwell’.
[2SA.16.19] And the second, to whom should I serve? Is it not before his son? As I served before your father, so will I be before you. [§]
ve-hashenit lemi ani e'evod halo lifnei beno ka-asher avadti lifnei avicha ken ehyeh lifanecha.
This verse asks to whom one should serve. It contrasts serving the father's god with serving the son's god. The speaker asserts they will serve the son as they served the father.
[2SA.16.20] And Avshalom said to Achitophel, "Bring advice to you, what shall we do?" [§]
Va-yo-mer Av-sha-lom el-A-chi-tophel ha-vu la-chem et-zah mah na-aseh.
This verse comes from 2 Samuel 16:20. ‘Va-yo-mer’ means ‘and he said’. ‘Av-sha-lom’ is a proper noun, a name. ‘el’ means ‘to’. ‘A-chi-tophel’ is another proper noun, a name. ‘ha-vu’ is an imperative form of a verb meaning ‘bring’. ‘la-chem’ means ‘to you’. ‘et-zah’ means ‘advice’. ‘mah’ means ‘what’. ‘na-aseh’ means ‘we will do’ or ‘shall we do’. Thus the verse is about Avshalom asking Achitophel for advice.
[2SA.16.21] And Achitophel said to Absalom, "Go to the concubines of your father, whom he left to watch over the house, and let all of Israel hear that you have humiliated your father, and the hands of all who are with you will be strengthened." [§]
Va-yo-mer A-chi-to-fel el Av-sha-lom, bo el pil-ag-shei Avi-cha asher hi-nichach li-sh-mor ha-bayit ve-sha-ma kol Yis-ra-el ki niv-ash-ta et Avi-cha ve-chaz-ku yadei kol asher it-tach.
This verse details Achitophel's advice to Absalom. Achitophel suggests that Absalom should have sexual relations with his father’s concubines publicly, as a demonstration of his rebellion and to gain support. The verse states that all of Israel will hear about this act and that it will strengthen the hands of all who are with Absalom.
[2SA.16.22] And they set up the tent for Avshalom on the roof, and Avshalom came to the concubines of his father before the eyes of all Israel. [§]
Va-ya-tu le-av-sha-lom ha-o-hel al-ha-ga-g; va-vo av-sha-lom el-pil-ag-shei avi-v le-ei-nei kol-yis-ra-el.
This verse describes Avshalom, David’s son, taking possession of his father’s concubines publicly. 'Va-ya-tu' means 'and they pitched/set up'. 'Le-av-sha-lom' means 'for Avshalom'. 'Ha-o-hel' means 'the tent'. 'Al-ha-ga-g' means 'upon the roof'. 'Va-vo' means 'and he came'. 'El-pil-ag-shei avi-v' means 'to the concubines of his father'. 'Le-ei-nei kol-yis-ra-el' means 'before the eyes of all Israel'.
[2SA.16.23] And the counsel of Ahithophel, which he gave in those days, was as if one asked of the Gods. Thus, all the counsel of Ahithophel was good, both to David and to Absalom. [§]
va'atzat achitofel asher ya'atz bayamim hahem ka'asher yishal bidvar ha'elohim ken kol 'atzat achitofel gam leDavid gam leAvshalom.
This verse discusses the counsel of Ahithophel. It states that his advice was as if one asked of the Gods. Therefore, all of Ahithophel's advice was good, both to David and to Absalom.
2SA.17
[2SA.17.1] And Achitophel said to Absalom, “Please let me choose twelve thousand men, and I will rise and pursue after David tonight.” [§]
Va-yo-mer A-chi-to-fel el-Av-sha-lom, ev-cha-reh na sh-nayim-as-ar elef ish, ve-a-koo-mah ve-er-def-ah a-char-ei Da-vid ha-lai-lah.
This verse is from 2 Samuel 17:1. It details Achitophel’s counsel to Absalom. ‘Va-yo-mer’ means ‘and he said.’ ‘A-chi-to-fel’ is a proper noun, the name Achitophel. ‘el-Av-sha-lom’ means ‘to Absalom’. ‘ev-cha-reh’ means ‘I will choose.’ ‘na’ is a particle meaning ‘please’ or ‘indeed’. ‘sh-nayim-as-ar elef’ means ‘twelve thousand’. ‘ish’ means ‘men’. ‘ve-a-koo-mah’ means ‘and I will rise’. ‘ve-er-def-ah’ means ‘and I will pursue’. ‘a-char-ei Da-vid’ means ‘after David’. ‘ha-lai-lah’ means ‘tonight’.
[2SA.17.2] And I will go against him, and he will grow weary and his hands will become weak, and I will terrify him, and all the people who are with him will flee. And I will strike the king by himself. [§]
ve-avo alav ve-hu yagea urfeh yadayim ve-hachardati oto ve-nas kol-ha-am asher-ito ve-hikeiti et-ha-melech levado.
This verse describes a situation where 'I' will go against someone, causing them to become weak and their hands to fail. 'I' will terrify them and all the people with them will flee. Finally, 'I' will strike the king alone. The 'I' in this verse is understood to be God speaking. The verse describes a demonstration of power and a specific, targeted strike against a king.
[2SA.17.3] And I will return all the people to you, as the whole, the man whom you seek; all the people will be peace. [§]
ve-ashivah kol-ha-am eleicha keshuv hakol ha-ish asher atah mevashesh kol-ha-am yihyeh shalom.
This verse describes a promise of restoration. "ve-ashivah" means "and I will return". "kol-ha-am" means "all the people". "eleicha" means "to you". "keshuv hakol" means "as the whole". "ha-ish asher atah mevashesh" means "the man whom you seek". "yihyeh shalom" means "will be peace". The verse speaks of a complete return of the people to God, and that all the people will experience peace.
[2SA.17.4] And the matter was right in the eyes of Absalom, and in the eyes of all the elders of Israel. [§]
vayyishar haddavar be'einei avshalom ube'einei kol-zikeney yisrael
This verse describes something being 'right' or 'pleasing' in the eyes of Absalom and all the elders of Israel. 'Vayyishar' indicates a completed action of becoming straight or pleasing. 'Haddavar' is 'the matter' or 'the thing'. 'Be'einei' means 'in the eyes of'. 'Avshalom' is a proper name, Absalom. 'Ube'einei' means 'and in the eyes of'. 'Kol-zikeney' means 'all the elders of'. 'Yisrael' is Israel.
[2SA.17.5] And Absalom said, "Please call also Hushai the Arkite, and we will hear what is in his mouth, also he." [§]
Va-yo-mer Av-sha-lom kri-a na gam le-chu-shay ha-ar-kee ve-nish-me-ah mah be-fee-v gam-hu
This verse comes from 2 Samuel 17:5. It details Absalom's request to summon Ahithophel’s friend, Hushai the Arkite, to receive counsel. 'Va-yo-mer' means 'and he said'. 'Av-sha-lom' is the name Absalom. 'Kri-a na' is a request for someone to call. 'Gam' means also. 'Le-chu-shay ha-ar-kee' is 'to Hushai the Arkite'. 'Ve-nish-me-ah' means 'and we will hear'. 'Mah be-fee-v' means 'what in his mouth' (what he says). 'Gam-hu' means 'also he'.
[2SA.17.6] And Hushai came to Absalom, and Absalom said to him, saying, “Is this the thing that Ahithophel spoke? Should we do his word, or not? You speak.” [§]
va-yo-vo khu-shay el-av-sha-lom va-yo-mer av-sha-lom el-av le-mor ka-da-var ha-zeh di-ber a-chi-tof-el ha-na-a-seh et-de-varo im-ayin ata da-ber.
This verse describes a conversation between Hushai and Absalom. Absalom asks Hushai about the counsel of Ahithophel, specifically if he thinks Ahithophel’s advice should be followed. He asks Hushai to give his opinion on the matter. 'El' is a preposition meaning 'to'. 'Va' is a conjunction meaning 'and'. 'Le-mor' is 'to say'. 'Im-ayin' is 'if not'. 'Ata' is 'you'. 'Da-ber' is 'speak'.
[2SA.17.7] And Hushai said to Absalom, "The counsel which Achitophel advised is not good at this time." [§]
Va-yo-mer Hoo-shay el-Av-sha-lom lo-to-vah ha-etz-ah a-sher ya-atz A-chi-tophel ba-pa-am ha-zo-tet.
This verse details Hushai speaking to Absalom. 'Va-yo-mer' means 'and he said'. 'Hoo-shay' is the name Hushai. 'el-Av-sha-lom' means 'to Absalom'. 'lo-to-vah' means 'not good'. 'ha-etz-ah' means 'the counsel'. 'a-sher ya-atz' means 'which advised'. 'A-chi-tophel' is the name Achitophel. 'ba-pa-am ha-zo-tet' means 'at this time'. The verse generally expresses disapproval of the advice given by Achitophel.
[2SA.17.8] And Hushai said, "You know your father and his men, that they are mighty warriors and men of courage. Like a grief-stricken bear in the field, your father is a man of war, and he will not allow harm to come to the people." [§]
Va-yo-mer hu-shi at-ta ya-da-ta et-a-vi-cha v'et-a-na-sha-vim ki gi-bo-rim hem-ma u-ma-rei ne-fesh hem-ma k'dob shak-kul ba-sa-deh v'a-vi-cha ish mil-cha-mah v'lo ya-lin et-ha-am.
This verse is spoken by Hushai to Absalom, attempting to dissuade him from engaging in battle with David. It highlights David’s strength, the bravery of his warriors, and his skill as a fighter. The metaphor of a ‘grief-stricken bear’ vividly portrays David's ferocity when provoked. 'Yalin' means to remain, in this context meaning 'to linger' or 'to delay' allowing the people to be harmed.
[2SA.17.9] Behold, now he is hidden in one of the hiding places or in one of the places, and it will be when one falls among them at first, and the listener hears and says, "There was a plague among the people who followed Absalom." [§]
hinneh attah hu nekhba be'akhat hapekhatim o be'ekhad hamkomot vehayah kinfol bahem batekhilah veshamah hashomea ve'amar hayetah magefah ba'am asher akharei avshalom.
This verse describes a situation where someone is hiding, and a report is made that a plague has struck the people who followed Absalom. 'Hinneh' indicates 'behold'. 'Attah' means 'now'. 'Nekhba' means 'hidden'. 'Pekhatim' means 'hiding places'. 'Hamkomot' means 'the places'. 'Vehayah' means 'and it will be'. 'Kinfol' means 'to fall'. 'Batekhilah' means 'at first'. 'Hashomea' means 'the listener'. 'Ve'amar' means 'and he said'. 'Hayetah' means 'was there'. 'Magefah' means 'a plague'. 'Ba'am' means 'among the people'. 'Asher' means 'who'. 'Akharei' means 'after'. 'Avshalom' is a proper noun.
[2SA.17.10] And also, he is a son of strength, whose heart is like a lion; he melts, he melts; because all of Israel knows that your father was mighty, and valiant men were with him. [§]
vehūʾ gam-ben-ḥayil ʾăšer libbō kəlēb hāʾaryēh himēs yimās ki-yōdēʿa kāl-yisrāʾēl ki-gibbōr ʾāḇīḵā ūḇnē-ḥayil ʾăšer ʾittō.
This verse describes the courageous heart of a man, comparing it to a lion. It also states that all of Israel knows his father was a mighty warrior and surrounded by valiant men. Let's break down the names used:
* There are no names of God in this verse.
* 'ben' means 'son'
* 'ḥayil' means 'strength' or 'valour'
* 'libbō' means 'his heart'
* 'aryēh' means 'lion'
* 'yōdēʿa' means 'knows'
* 'gibbōr' means 'mighty'
* 'ʾāḇīḵā' means 'your father'
* 'ittō' means 'with him'
[2SA.17.11] For I have decided that all of Israel will be gathered to you, from Dan to Beersheba, like the sand that is on the sea, for multitude, and your face goes in battle. [§]
ki ya'atzti he'asof ye'asef alecha kol-yisra'el midan ve'ad-beer sheva kachol asher al-hayam larov upanecha holchim baqrav
This verse describes a gathering of all Israel from Dan to Beersheba, comparing its size to the vastness of the sea. It emphasizes a multitude and the individual's face going in battle.
[2SA.17.12] And we will go to God in one of the places where he is found, and we will fall upon him as the dew falls upon the ground, and there will remain in him, nor in all the people who are with him, even one. [§]
uvanu elav be'achat ham'komot asher nim'tsa sham v'nachnu alav ka'asher yipol ha'tal al-ha'adamah v'lo-notar bo uv'chol-ha'anashim asher-ito gam-echad.
This verse describes a plan to overwhelm someone, represented through a metaphor of dew falling on the ground, leaving no one remaining with them. "Elav" refers to going *to* God. The plural "ha'anashim" represents people. "Echad" means one, and is used here to convey 'not even one'.
[2SA.17.13] And if a city refuses to be taken, all of Israel will attach ropes to that city and we will drag it to the valley until nothing is found there, not even a small bundle. [§]
ve-im-el-eer ye-esef ve-hisiau kal-yisrael el-ha-eer ha-hee chavalin ve-sachavnu oto ad-ha-nachal ad-asher lo nimtza sham gam-tzror.
This verse describes a scenario where a city refuses to surrender. If this happens, all of Israel will attach ropes to the city and drag it to a valley until nothing remains of it, not even a small bundle. 'El' refers to God. 'Ve' means 'and'. 'Im' means 'if'. 'Yer' means 'will...'. 'Eesef' means 'be gathered'. 'Hisiau' means 'they will set'. 'Kal' means 'all'. 'Ha-eer' means 'the city'. 'Ha-hee' means 'that'. 'Chavalin' means 'ropes'. 'Sachavnu' means 'we will drag'. 'Oto' means 'it'. 'Ad' means 'until'. 'Ha-nachal' means 'the valley'. 'Asher' means 'where'. 'Lo nimtza' means 'not found'. 'Gam' means 'even'. 'Tzror' means 'bundle'.
[2SA.17.14] And Absalom and all the people of Israel said, "The counsel of Hushai the Archite is good, surpassing the counsel of Ahithophel." And Yahveh commanded to nullify the good counsel of Ahithophel, for the purpose of Yahveh bringing evil upon Absalom. [§]
Va-yo-mer Av-sha-lom ve-chol-ish Yis-ra-el to-vah at-zat Chu-shi ha-Ar-chi me-at-zat A-chi-tophel va-Yahveh tzi-vah le-ha-fer et-at-zat A-chi-tophel ha-to-vah le-va-avur ha-vee Yahveh el-Av-sha-lom et-ha-ra-ah.
This verse describes Absalom and all the people of Israel agreeing that the counsel of Hushai the Archite is better than the counsel of Ahithophel. Then, Yahveh commanded to frustrate the good counsel of Ahithophel, for the purpose of bringing evil upon Absalom.
[2SA.17.15] And Hushai said to Zadok and to Abiathar, the priests, "This and that is what Achitophel has advised Absalom and the elders of Israel, and this and that is what I have advised." [§]
Va-yo-mer Hoo-shee el-Tsa-dok ve-el-Ev-ya-tar ha-ko-he-neem ka-zot ve-ka-zot ya-atz A-chi-tophel et-Av-sha-lom ve-et zik-nei Yis-ra-el ve-ka-zot ve-ka-zot ya-at-zti a-nee.
This verse describes Hushai speaking to Zadok and Abiathar, the priests. He is informing them about the counsel Achitophel has given to Absalom and the elders of Israel, and also about the counsel that Hushai himself has provided. 'Ka-zot ve-ka-zot' means 'such and such' or 'this and that', referring to specific advice given.
[2SA.17.16] And now send quickly and tell David, saying, do not delay tonight in the plains of the wilderness, and also pass through, lest trouble come upon the king and all the people who are with him. [§]
ve'atah shilchu meherah vehagidu leDavid le'emor al-telen halaylah be'arvot hamidbar vegam avor ta'avor pen yibulla lamelech ulechal-ha'am asher itto.
This verse is a command to messengers. 'Ve'atah' means 'and now.' 'Shilchu' means 'send.' 'Meherah' means 'quickly.' 'Vehagidu' means 'and tell.' 'LeDavid' means 'to David.' 'Le'emor' means 'saying.' 'Al-telen' means 'do not delay.' 'Halaylah' means 'tonight.' 'Be'arvot hamidbar' means 'in the plains of the wilderness.' 'Vegam avor ta'avor' is a somewhat difficult phrase, but means 'and also pass through.' 'Pen yibulla lamelech ulechal-ha'am asher itto' means 'lest trouble come upon the king and all the people who are with him.' The verse urges swift communication and avoiding delay to prevent potential harm.
[2SA.17.17] And Jonathan and Ahimaaz were standing by the well of Rogel, and the servant girl went and told them, and they went and told King David that they were unable to show themselves to enter the city. [§]
vee-ho-nah-tahn vah-ah-hee-mah-atz o-meh-deem beh-ayn-roh-gel veh-hal-kah hah-shif-hah veh-hee-gid-ah lah-hem veh-hem yeh-lekhoo veh-hee-gid-oo lah-meh-lek dah-veed kee loh yoo-khloo leh-hay-raw-oht leh-voh hah-ee-rah
This verse describes Jonathan and Ahimaaz waiting at the well of Rogel to receive a message from a servant girl, and then relaying that message to King David. The message concerns difficulties in entering the city.
[2SA.17.18] And a young man saw them and told Absalom, and the two of them went quickly and came to the house of a man in Bahurim, and he had a well in his courtyard, and they descended there. [§]
va-yar otam na'ar va-yaged le-Avshalom va-yelchu shneihem meherah va-yavo el beit ish be-bachurim velo beer bachatzero va-yerdu sham.
This verse describes a young man seeing two individuals and telling Absalom about them. The two then quickly went to the house of a man in Bahurim who had a well in his courtyard and descended there. 'Va-yar' means 'and saw'. 'Otam' means 'them'. 'Na'ar' means 'young man'. 'Va-yaged' means 'and told'. 'Le-Avshalom' means 'to Absalom'. 'Va-yelchu' means 'and went'. 'Shneihem' means 'the two of them'. 'Meherah' means 'quickly'. 'Va-yavo' means 'and came'. 'El beit ish' means 'to the house of a man'. 'Be-bachurim' means 'in Bahurim'. 'Velo beer' means 'and to him a well'. 'Bachatzero' means 'in his courtyard'. 'Va-yerdu' means 'and they descended'. 'Sham' means 'there'.
[2SA.17.19] And the woman took, and spread the covering over the face of the well, and she spread the refesh upon it, and nothing was known. [§]
Va-tee-kah ha-ee-shah va-tee-fros et-ha-ma-sak al-p’nei ha-be’er va-tee-shtah alav ha-ree-fot ve-lo no-da davar.
This verse describes a woman taking a covering and placing it over a well, then spreading the refesh (a type of material, perhaps linen) over it, and then nothing was known (or revealed). The ‘refesh’ is difficult to translate as we don’t know exactly what it is, but the context implies it’s a covering of some sort. The verse is part of the story of Rebekah at the well.
[2SA.17.20] The servants of Absalom came to the woman's house and said, "Where is Ahimaaz and Jonathan?" The woman said to them, "They have crossed over the brook Kidron." They searched, but did not find them, and returned to Jerusalem. [§]
vayavo'u avdei avshalom el-ha'isha ha'bayita vayomru aye akhima'atz viyonatan vatomer lahem ha'isha avru mikhal hamayim vayvakshu v'lo matz'u vayashuvu yerushalayim.
This verse describes servants of Absalom going to a woman's house to inquire about the whereabouts of Ahimaaz and Jonathan. The woman tells them the two men have crossed over the brook Kidron. The servants search but do not find them and return to Jerusalem.
[2SA.17.21] And it was, after they had gone, they ascended from the well and went, and they told King David, and they said to David, "Arise and cross the waters quickly, for thus advised upon you Achitophel." [§]
Va-yhi acharei lech-tam va-ya-alu mei-hab-ber va-ye-lechu va-ya-gidu la-melech David va-yomru el-David kum u-ivru mehera et-ha-mayim ki-kacha ya-etz aleichem Achitophel.
This verse describes messengers informing King David to quickly cross the waters, as advised by Achitophel. 'Va-yhi' indicates 'and it was'. 'Acharei lech-tam' means 'after they went'. 'Va-ya-alu mei-hab-ber' means 'they ascended from the well'. 'Va-ye-lechu' means 'and they went'. 'Va-ya-gidu la-melech David' means 'and they told King David'. 'Va-yomru el-David' means 'and they said to David'. 'Kum u-ivru mehera et-ha-mayim' means 'arise and cross quickly the waters'. 'Ki-kacha ya-etz aleichem Achitophel' means 'for thus advised upon you Achitophel'.
[2SA.17.22] And David rose, and all the people who were with him, and they crossed the Jordan until the light of morning, until not one was missing, who did not cross the Jordan. [§]
Va-ya-kom Da-vid ve-chol ha-am asher it-to va-ya-av-ru et ha-yar-den ad or ha-bok-er ad a-chad lo ne-dar asher lo a-var et ha-yar-den.
This verse describes David and all the people with him crossing the Jordan River. 'Va-ya-kom' means 'and rose' or 'and stood up'. 'Da-vid' is David. 'Ve-chol ha-am' means 'and all the people'. 'Asher it-to' means 'who were with him'. 'Va-ya-av-ru' means 'and they crossed'. 'Et ha-yar-den' means 'the Jordan'. 'Ad or ha-bok-er' means 'until the light of morning'. 'Ad a-chad' means 'until one', or 'completely'. 'Lo ne-dar' means 'was missing', or 'failed'. 'Asher lo a-var' means 'who did not cross'.
[2SA.17.23] And Ahitophel saw that his counsel was not done, and he harnessed his donkey and arose and went to his house, to his city. And he commanded his household, and he strangled himself and died, and he was buried in the tomb of his father. [§]
Va'achitofel ra'ah ki lo ne'es'tah atzato, vayach'bosh et-hachamor vayakam vayelech el-beito el-iro, vayetzav el-beito vayechanak vayamat vayikkaber bekever aviv.
This verse describes the reaction of Ahitophel to the rejection of his counsel by King David. Seeing his advice ignored, he prepares his donkey, returns home to his city, gives instructions to his household, and then hangs himself. He dies and is buried in his father's tomb.
[2SA.17.24] And David came to the camp, and Absalom crossed the Jordan, he, and all the people of Israel with him. [§]
ve-dah-veed bah mah-khan-ay-mah ve-av-shah-lom ah-var et-ha-yar-den hu ve-khol-eesh yis-ra-el im-moh.
This verse describes David arriving at a camp and Absalom crossing the Jordan River with all the people of Israel. The words are relatively straightforward in terms of their literal meanings. 've' means 'and', 'bah' means 'came', 'mah-khan-ay-mah' means 'the camp', 'ah-var' means 'crossed', 'et' is a grammatical particle, 'ha-yar-den' means 'the Jordan', 'hu' means 'he', 'khol-eesh' means 'every man/all the people', 'yis-ra-el' means 'Israel', 'im-moh' means 'with him'.
[2SA.17.25] And Absalom set Amasa in place of Joab over the army. And Amasa was the son of a man, and his name was Ithra the Israelite, who came to Abigail, daughter of Nahash, sister of Zeruiah, mother of Joab. [§]
ve'et-'amasa' sam avshalom tachat yo'av al-hatsava; va'amasa ben-ish ushmo yitra hayisra'eli asher ba el-avigal bat-nachash achot tsuruya em yo'av.
This verse describes Absalom appointing Amasa as commander of the army in place of Joab. It then provides Amasa's lineage: he was the son of a man named Ithra, an Israelite, and had a connection to Abigail, daughter of Nahash, sister of Zeruiah, mother of Joab.
[2SA.17.26] And Israel and Avshalom camped in the land of the Gilead. [§]
va-yikhan yisrael ve-avshalom eretz ha-gilad
This verse describes where Israel and Avshalom camped. 'Va-yikhan' means 'and he camped', referring to the collective Israel and Avshalom. 'Yisrael' is 'Israel'. 'Ve' means 'and'. 'Avshalom' is the name 'Avshalom'. 'Eretz' means 'land' or 'country'. 'Ha-gilad' means 'the Gilead', referring to the region of Gilead.
[2SA.17.27] And it happened, when David came to his camp, that Shobi son of Nahash came from Rabbah of the Ammonites, and Machir son of Amiel filled with a word, and Barzilai the Gileadite came from spies. [§]
vayhi k'vo david machanaymah v'shobi ben nachash merabbat b'nei amon umachir ben amiel milo dvar uvarzilai hagileadi meroglim.
This verse describes the arrival of David and the people who came to meet him. "vayhi" means "and it happened". "k'vo" means "when he came". "machanaymah" means "to his camp". "v'shobi ben nachash" is "and Shobi son of Nahash". "merabbat b'nei amon" is "from Rabbah of the Ammonites". "umachir ben amiel" is "and Machir son of Amiel". "milo dvar" means "filled with a word". "uvarzilai hagileadi" is "and Barzilai the Gileadite". "meroglim" means "from spies".
[2SA.17.28] A couch and coverings, and pottery vessels, and wheat and barley and flour and roasted grain, and beans and lentils and roasted grain. [§]
mish-kahv vee-sap-pot oo-khlee yo-tzer vee-kheet-teem oo-seh-oh-reem vee-keh-mah vee-kah-lee oo-polee va-ah-dah-sheem vee-kah-lee.
This verse lists provisions. 'Mishkahv' refers to a couch or bed, likely used for transport. 'Sappot' is generally understood as woven mats or coverings, perhaps for use with the couch. 'Klee yozer' translates to ‘vessels of a potter’, meaning pottery. The following list consists of grains and legumes: 'kheetim' is wheat, 'seh-oh-reem' is barley, 'keh-mah' is flour, 'kah-lee' is roasted grain, 'polee' is beans, 'ah-dah-sheem' are lentils, and another 'kah-lee' meaning roasted grain.
[2SA.17.29] And honey and butter and sheep and cattle they brought to David and to the people who were with him, to eat, for the people said, 'We are hungry and weary and thirsty in the wilderness.' [§]
u-devash ve-chem’ah ve-tson u-shfot bakar higishu le-David ve-la’am asher itto le’echol ki amru ha’am ra’ev ve-ayef ve-tzameh ba-midbar.
This verse describes provisions brought to David and his people while they were in the wilderness. 'Devash' refers to honey, 'chem’ah' to butter, 'tson' to sheep/goat, and 'shfot bakar' to cattle. The people brought these items because they were hungry, weary, and thirsty in the desert.
2SA.18
[2SA.18.1] And David counted the people who were with him, and he appointed commanders of thousands over them and commanders of hundreds. [§]
va-yip-kod da-vid et-ha-am a-sher it-to va-ya-sem a-lei-hem sa-rei a-la-fim ve-sa-rei mei-ot
This verse describes David taking a census of the people who were with him, and then appointing commanders of thousands and commanders of hundreds over them. 'Vayipkod' means 'and David counted'. 'Et-ha-am' means 'the people'. 'Asher itto' means 'who were with him'. 'Vayasem' means 'and he appointed'. 'Aleiehem' means 'over them'. 'Sarei alafim' means 'commanders of thousands'. 'Sarei meot' means 'commanders of hundreds'.
[2SA.18.2] And David sent out a third of the people with Joab, and a third of the people with Abishai son of Zeruiah, brother of Joab, and a third of the people with Ittai the Gittite. And the king said to the people, "I will go out with you also." [§]
Va-yishal-lach Dah-veed et-ha-ahm ha-shlish-heet be-yad Yo-av ve-ha-shlish-heet be-yad A-vee-sha-ee ben-Tzroo-yah ah-hee Yo-av ve-ha-shlish-heet be-yad It-tai ha-Gitti so-yo-ah-mer ha-me-lech el-ha-ahm ya-tzoh eh-tzeh gahm ah-nee im-ah-chem
This verse describes David sending out a third of the army with Joab, a third with Abishai, and a third with Ittai the Gittite. Then the king says to the people that he will also go out with them.
[2SA.18.3] And the people said, "Do not go out, for unless we flee, they will not pay attention to us. And if half of us die, they will still not pay attention to us, because now we are like ten thousand, and now it is good that we be for you from the city as helpers." [§]
Va-yo-mer ha-am lo te-tseh ki im nos nanus lo ya-simu eleinu lev ve-im ya-mutu chet-sei-nu lo ya-simu eleinu lev ki-atah kamenu asarah alafim ve-atah tov ki ti-hyeh-lanu mei-ir la-azor.
This verse recounts a moment where the people of Israel express their fear and reluctance to engage in battle. They tell Moses that they would rather remain in the city and offer support (as 'helpers') than risk facing the enemy. They believe that even if half of them die, the enemy will still not give them any consideration. They estimate their forces to be ten thousand strong and suggest it is better to remain as support rather than engage in direct combat.
[2SA.18.4] And he said to them, "Whatever is good in your eyes, I will do." And the king stood by the gate, and all the people went out by hundreds and by thousands. [§]
vayomer alehem hammelech asher yitav beeinechem ee'eseh vayya'mod hammelech el yad hasha'ar vechol ha'am yatz'u leme'ot velalafim
This verse describes a king speaking to his people and then standing by the gate while the people exit in hundreds and thousands. 'Vayomer' means 'and he said'. 'Alehem' means 'to them'. 'Hammelech' means 'the king'. 'Asher yitav beeinechem' means 'whatever is good in your eyes'. 'Ee'eseh' means 'I will do'. 'Vayya'mod' means 'and he stood'. 'El yad hasha'ar' means 'to the hand of the gate' or 'by the gate'. 'Vechol ha'am' means 'and all the people'. 'Yatz'u' means 'they went out'. 'Leme'ot velalafim' means 'by hundreds and by thousands'.
[2SA.18.5] And the king commanded Yoav, and Avishai, and Ittai, saying, "Be gentle with the boy for Absalom." And all the people heard the commands of the king to all the officials concerning Absalom. [§]
vayetzav hammelech et yoav veet avishai veet ittai leemor le’at lee lanear leavshalom vechol haam shamu betzavot hammelech et kol hasarim al devar avshalom.
This verse details an order given by the king to his commanders concerning Absalom. 'Vayetzav' means 'and he commanded.' 'Hammelech' means 'the king.' 'Et' is a particle indicating the direct object. 'Yoav,' 'Avishai,' and 'Ittai' are the names of the commanders. 'Leemor' means 'to say.' 'Le’at lee' is a phrase meaning 'be gentle with.' 'Lanear' means 'the boy.' 'Leavshalom' means 'for Absalom.' 'Vechol haam' means 'and all the people.' 'Shamu' means 'they heard.' 'Betzavot hammelech' means 'the commands of the king.' 'Et kol hasarim' means 'all the officials.' 'Al devar avshalom' means 'concerning Absalom'.
[2SA.18.6] And the people went out into the field to meet Israel, and the battle was in the forest of Ephraim. [§]
Va yetze ha am ha sade leqrat Yisrael vat'hi hamilkhama be ya'ar Ephrayim.
This verse describes a people going out into the field to meet Israel, and a battle taking place in the forest of Ephraim. 'Va yetze' means 'and went out'. 'Ha am' means 'the people'. 'Ha sade' means 'the field'. 'Leqrat' means 'to meet'. 'Yisrael' is the name Israel. 'Vat'hi' means 'and there was'. 'Hamilkhama' means 'the battle'. 'Be ya'ar' means 'in the forest'. 'Ephrayim' is the name Ephraim.
[2SA.18.7] And there they struck the people of Israel before the servants of David, and there the plague was great on that day, twenty thousand. [§]
va-yee-nah-gfu sham am yis-rah-el lif-nei av-dei dah-veed va-tee-hee sham ha-mah-geh-fah gdo-lah bah-yom ha-hoo eh-serim ah-lef.
This verse describes a defeat of the people of Israel before the servants of David and a plague that occurred on that day. 'Va-yee-nah-gfu' means 'and they struck'. 'Sham' means 'there'. 'Am yis-rah-el' means 'the people of Israel'. 'Lif-nei av-dei dah-veed' means 'before the servants of David'. 'Va-tee-hee' means 'and it was'. 'Ha-mah-geh-fah' means 'the plague'. 'Gdo-lah' means 'great'. 'Bah-yom ha-hoo' means 'on that day'. 'Eh-serim ah-lef' means 'twenty thousand'.
[2SA.18.8] And the war was scattered across the face of all the land, and the forest increased to consume the people, as the sword had consumed [them] on that day. [§]
va-tee-sheem sham ha-mil-cha-mah na-fo-tseet al-pnei kol-ha-ah-retz va-ye-rev ha-ya-ar le-e-chol ba-am mei-asher ach-lah ha-che-rev ba-yom ha-hoo.
This verse describes a widespread conflict and its aftermath. "Milchamah" means war or conflict. "Nafotseet" means scattered or spread out. "Ya'ar" means forest, but is used metaphorically to represent destruction or a consuming force. "Echol" means to eat or consume. "Ba-am" means among the people. "Cherev" means sword, used metaphorically for war or battle. "Ba-yom ha-hoo" means on that day.
[2SA.18.9] And Absalom was reached by the servants of David, and Absalom was riding upon the donkey, and the donkey came under the covering of the oak, the large one, and he held his head in the oak, and it was given between the heavens and the earth, and the donkey which was under him passed through. [§]
Va-yik-ra Av-sha-lom lif-nei av-dei Da-vid ve-Av-sha-lom ro-chev al-ha-pe-red va-ya-vo ha-pe-red ta-chat sov-ech ha-e-lah ha-gdolah va-yech-zak ro-sho ba-e-lah va-yut-tan bein ha-sha-ma-yim u-bein ha-aretz ve-ha-pe-red a-sher ta-chat-av a-var.
This verse describes Absalom being caught by his hair while riding a donkey under a large oak tree. 'Va-yik-ra' means 'and he called,' but in this context, it's used to indicate Absalom was 'reached' or 'caught.' 'Av-dei' signifies 'servants.' 'Sov-ech' means 'covering' or 'arcade,' describing the branches of the oak. 'E-lah' is 'oak.' 'Ro-sho' means 'his head.' 'Bein' means 'between.' 'Sha-ma-yim' means 'heavens' or 'sky.' 'A-retz' means 'earth.' 'A-var' means 'passed through' or 'went.' The verse depicts a dramatic scene where Absalom's head becomes entangled in the tree’s branches, suspending him between the sky and the earth.
[2SA.18.10] And one man saw and told to Joab, and said, "Behold, I saw Absalom hanging in the oak tree." [§]
va-yar' ish echad va-yaged le-yo'av va-yomer hineh ra'iti et-avshalom taluy ba-elah
This verse describes a man who saw Absalom hanging from a tree and reported it to Joab. 'Va-yar' means 'and saw'. 'Ish echad' means 'one man'. 'Va-yaged' means 'and told'. 'Le-yo'av' means 'to Joab'. 'Va-yomer' means 'and said'. 'Hineh' means 'behold'. 'Ra'iti' means 'I saw'. 'Et-avshalom' means 'Absalom'. 'Taluy' means 'hanging'. 'Ba-elah' means 'in the oak tree'.
[2SA.18.11] And Yoab said to the man who told him, “Behold, you have seen it! Why did you not strike him there to the ground? And upon me it will be to give to you ten pieces of silver and one belt.” [§]
vayomer yoav laish hamaggid lo vehineh raita umaddua lo hikitao sham artzah vealai latet lecha asarah kesef vachagorah echat.
This verse contains a conversation between Yoav (Joab) and a man who informed him about Joab’s son being killed. Yoav is questioning why the man did not kill the person who killed his son at the time of the incident. He offers a reward of ten pieces of silver and a belt for doing so.
[2SA.18.12] The man said to Joab, "Surely I will not weigh out on my hands a thousand pieces of silver, nor will I stretch out my hand against the king’s son. For the king has commanded me, and Abishai, and Ittai, saying, ‘Guard the young man Absalom from harm.’ [§]
vayomer haish el yoav velu anokhi shoqel al kapay elef kesef lo eshlach yadi el ben hammelech ki beozneinu tsavah hammelech otcha veet avishai veet ittai leemor shmeru mi banenaar beavshalom
This verse is spoken by a man to Joab. He states he will not weigh out a thousand pieces of silver or lay his hand upon the king's son. He explains that the king commanded him, and Abishai and Ittai, to watch over the young man, Absalom.
[2SA.18.13] And I have made deceit in his soul, and every word will not be refuted from the king, and you will stand opposite. [§]
o-asiti benafsho sheker vechol-davar lo-yikhahed min-hammelech ve-ata tit-yatsev min-neged.
This verse comes from 2 Samuel 15:34. It is part of Hushai’s plan to subvert Ahithophel’s advice to Absalom. Hushai is telling Absalom that he will convince the king that Ahithophel’s advice is bad. The verse details how Hushai will do this by going to the king and telling him that every word of advice will be refuted.
[2SA.18.14] And Yoav said, "No, I will not wait for you." And he took three spears in his hand and thrust them into the heart of Avshalom while he was still alive, into the heart of the terebinth. [§]
Va-yo-mer Yo-av lo-ken o-chil-ah le-fa-ne-cha va-yi-kach shlo-shah shva-tim be-kaf-fo va-yi-tek-a-em be-lev Av-sha-lom o-den-nu chai be-lev ha-e-lah.
This verse describes Yoav’s actions during a conflict. Yoav is speaking to someone, declaring he will not hold back. He then takes three spears and thrusts them into the heart of Avshalom while Avshalom is still alive, piercing him through the heart as he is leaning into the terebinth tree.
[2SA.18.15] And ten young men, carrying the weapons of Yoav, turned and struck Avshalom, and they killed him. [§]
va-ya-so-bu a-sa-ra ne-a-rim no-se-i ke-lei yo-av va-ya-ku et-av-sha-lom va-ye-mi-tu-hu
This verse describes ten young men, carrying the weapons of Yoav, surrounding and striking Avshalom, ultimately killing him. 'Va' indicates 'and', 'ya' is a verb marker indicating past tense, 'sovu' means 'to turn' or 'surround', 'asara' means 'ten', 'nearim' means 'young men', 'nosei' means 'carrying', 'klei' means 'weapons' or 'tools', 'Yoav' is a proper noun (Yoav's), 'vayakku' means 'they struck', 'et' is a grammatical particle marking the direct object, 'Avshalom' is a proper noun (Avshalom's), and 'yemitu-hu' means 'they killed him'.
[2SA.18.16] And Yoav sounded the trumpet, and the people returned from pursuing after Israel, because Yoav had spared the people. [§]
va-yit-ka yo-av ba-shof-ar va-ya-shav ha-am mi-re-dof a-cha-rei yis-ra-el ki-cha-sak yo-av et-ha-am.
This verse describes Yoav (Joab) sounding the trumpet, causing the people to return from pursuing Israel. The reason for this return is that Yoav spared the people.
[2SA.18.17] They took Absalom and cast him into the forest, to the great pit. They erected a very large heap of stones upon him. And all Israel fled, every man to his tent. [§]
vayikchu et-avshalom vayashliku oto bayayar el-hapachath hagedol vayatzivu alav gal-avanimm gadol meod vechol-yisrael nasu ish leohalo.
This verse describes the killing of Absalom. 'Vayikchu' means 'they took'. 'Et-avshalom' means 'Absalom'. 'Vayashliku' means 'they cast'. 'Oto' means 'him'. 'Bayayar' means 'into the forest'. 'El-hapachath hagedol' means 'to the great pit'. 'Vayatzivu' means 'they erected'. 'Alav' means 'upon him'. 'Gal-avanimm gadol meod' means 'a very large heap of stones'. 'Vechol-yisrael' means 'and all Israel'. 'Nasu' means 'fled'. 'Ish leohalo' means 'every man to his tent'.
[2SA.18.18] And Absalom took and set up for himself a monument in his lifetime, which was in the Valley of the King, because he said, “I have no son to remember my name.” And he called the monument by his name, and it was called Absalom’s Hand until this day. [§]
ve-avshalom lakach va-yatzav-lo be-khayav et-matzevet asher be-emek-ha-melekh, ki amar ein-li ben ba-avor ha-zkhir shmi va-yikra la-matzevet al-shmo va-yikarei lah yad avshalom ad ha-yom ha-zeh.
This verse describes Absalom, who, because he had no son to carry on his name, erected a monument in the King’s Valley. He called the monument ‘Absalom’s Hand’, and it remained named as such until the present day. The verse highlights Absalom’s desire for remembrance despite lacking an heir.
[2SA.18.19] And Achimeatz, son of Zadok, said, "Let me now run and bring the good news to the king, for Yahveh has judged him from the hand of his enemies." [§]
va-achimeatz ben-tzadok amar aruzatza na va-avashsera et-ha-melech ki-shfato Yahveh miyad oyvayv.
This verse contains several names and titles. "Achimeatz" is a proper name, meaning "My brother is strength". "Ben-tzadok" means "son of Zadok", another proper name. "Aruzatza" is a command related to running. "Ha-melech" means "the king". "Shfato" refers to the judgement of God. "Yahveh" is the proper name of God. "Miyad oyvayv" means "from the hand of his enemies".
[2SA.18.20] And Joab said to him, "You are not a man of good news today, and you will bring news on another day. Today you shall not bring news, because upon him is the death of the king’s son." [§]
Va-yo-mer lo Yo-av lo ish be-so-rah at-tah ha-yom ha-zeh u-ve-sar-tah be-yom a-cher ve-ha-yom ha-zeh lo te-bas-ser ki al-ayv ben-ha-me-lech met.
This verse recounts Joab telling someone that they should not bring good news today. The reason given is that the king’s son has died. The names are translated literally: Yoav (Joab) is the proper noun, ha-me-lech (the king) is literally translated, and the rest follows suit.
[2SA.18.21] And Yoav said to the Kushite, "Go, tell the king what you have seen." And the Kushite bowed to Yoav and ran. [§]
vayomer yoav lakushi lech haged lamelech asher ra'ita vayishtachu kushi lyoav vayaron.
This verse describes a conversation between Yoav and a Kushite messenger. Yoav instructs the Kushite to go and tell the king what he has seen. The Kushite bows down to Yoav and then runs to deliver the message.
[2SA.18.22] And Ahimaaz added, saying to Joab, "May I also run, please, after the Cushite?" And Joab said, "Why are you running, my son? There is no news to be found." [§]
vayosef od achima'atz ben-tzadok vayomer el-yo'av vihi ma aruza-na gam ani acharei hakushi vayomer yo'av lamah zeh atah ratz beni ulecha ein-besorah motzeh
This verse describes Ahimaaz, son of Zadok, requesting permission to run and deliver news to Joab after another messenger (the Cushite) has already gone. Joab questions why Ahimaaz is also running, implying he doesn't expect good news.
[2SA.18.23] And it was as if he said, ‘I will run!’ And he said to him, ‘Run!’ And Ahimaatz ran by way of the valley and passed over the Cushite. [§]
veehee mah arootz vayoamer lo rooz vayaratz achimaatz derech hakikkar vayaavor et hakushi
This verse describes a messenger named Ahimaatz running to deliver news to King David. 'Veehee mah arootz' is difficult to translate literally, as it seems to be an expression of eagerness or a rhetorical question. 'Arootz' means 'running' or 'to run'. 'Vayoamer lo rooz' means 'and he said to him, run'. 'Vayaratz achimaatz derech hakikkar' means 'and Ahimaatz ran by way of the valley'. 'Vayaavor et hakushi' means 'and he passed over the Cushite'.
[2SA.18.24] And David was sitting between the two gates, and the watchman went to the roof of the gate, to the wall, and he lifted his eyes and saw, and behold, a man was running alone. [§]
Ve-dah-veed yo-shev bayn shnei ha-sh-ah-areem, va-yelech ha-tso-peh el gag ha-sha-ar el ha-ho-mah, va-yisa et einav va-yar, ve-hineh-ish rats le-vad-do.
This verse describes David sitting between two gates, and a watchman observing from the gate roof. The watchman lifts his eyes and sees a man running alone.
[2SA.18.25] And the watchman called out and told the king, and the king said, "Is the good news only in his mouth alone?" And he went, going and drawing near. [§]
Va-yik-ra ha-tso-peh va-ya-ged la-me-lech va-yo-mer ha-me-lech im-le-va-do be-so-ra be-fee-hu va-ye-lech ha-loch ve-ka-rev.
This verse describes a watchman who reports news to the king. The king questions whether the news is only from one source. Then, someone goes and draws near.
[2SA.18.26] And the watchman saw another man running, and the watchman called to the gatekeeper, and said, “Behold, a man is running alone!” And the king said, “Also this one is a messenger.” [§]
vayara hatsofeh ish-acher rats, vayikra hatsofeh el-hashoaer, vayomer hineh-ish rats levado, vayomer hamelech gam-zeh mevaser.
This verse describes a watchman seeing a lone runner and reporting it to another watchman, who then informs the king that this is also a messenger. The key words are 'hatsofeh' (the watchman), 'rats' (running), 'levado' (alone), 'hamelech' (the king) and 'mevaser' (messenger).
[2SA.18.27] And the watchman said, "I see the running of the first, like the running of Ahimaaz, son of Zadok." And the king said, "This man is good, and good news will come through him." [§]
Va-yo-mer ha-tso-peh a-nee ro-eh et me-roo-tzat ha-ree-shon kee-mer-oo-tzat a-chee-ma-atz ben-tza-dok va-yo-mer ha-me-lech eesh-tov zeh ve-el be-so-rah tovah ya-vo
This verse describes a watchman reporting what he sees to the king. The watchman says he sees the running of the first, comparing it to the running of Ahimaaz, the son of Zadok. The king responds by calling this man good and stating that good news will come.
[2SA.18.28] And Achimeatz called out and said to the king, "Peace." And they bowed before the king, face to the ground. And he said, "Blessed be Yahveh, the Gods of your God, who has delivered those who raised their hand against my Lord, the king." [§]
Va-yik-ra A-chi-ma-atz va-yo-mer el-ha-me-lech sha-lom va-yish-tach-vu la-me-lech le-a-pah-v a-retz sav-yo-mer ba-ruch Yahveh Elohim-cha a-sher si-gar et-ha-a-nash-im a-sher na-se-u et ya-da-m ba-Adonai ha-me-lech.
This verse describes Achimeatz speaking to the king. He offers a greeting of peace and prostrates himself before the king. Then Achimeatz blesses Yahveh, the Gods of the king, for delivering those who raised their hands against my Lord, the king.
[2SA.18.29] And the king said, "Peace to the young man concerning Absalom." And Ahimaaz said, "I saw a great multitude being sent out with the servant of the king, Joab, and with your servant, and I did not know what it was concerning." [§]
Va-yo-mer ha-me-lech sha-lom la-na-ar le-Av-sha-lom va-yo-mer A-chi-ma-atz ra-ee-tee heh-ha-mon ha-ga-dol li-sh-loch et eved ha-melech Yo-av ve-et av-deh ve-lo ya-da-tee mah.
This verse is from 2 Samuel 18:28. It describes a conversation between the king (David) and Ahimaaz. The king asks about the welfare of his son Absalom. Ahimaaz then reports that he saw a large gathering being sent out with Joab, the king’s servant, and himself, but he didn't know the reason why.
[2SA.18.30] And the king said, “Turn and establish yourself here.” And he turned and he stood. [§]
Va-yo-mer ha-me-lech, sov hit-ya-tsev koh. Va-yi-sov va-ya-amod.
This verse describes a king giving a command to turn and stand. ‘Va-yo-mer’ means ‘and he said’. ‘Ha-me-lech’ means ‘the king’. ‘Sov’ means ‘turn’. ‘Hit-ya-tsev’ is a command form meaning ‘establish yourself’ or ‘stand firm’. ‘Koh’ means ‘here’ or ‘this way’. ‘Va-yi-sov’ means ‘and he turned’. ‘Va-ya-amod’ means ‘and he stood’.
[2SA.18.31] And behold, the Cushite came and said, "Let it be announced to my Lord the king that Yahveh has judged you today from the hand of all those who rise up against you." [§]
vehinneh hakushi ba; vayomer hakushi yitbasser adonai hammelech ki shafatcha Yahveh hayom miyad kol hakamin alaycha.
This verse describes a Cushite messenger arriving and delivering news to the king. "Vehinneh" means "and behold". "Hakushi" means "the Cushite". "Ba" means "came". "Vayomer" means "and he said". "Yitbasser" means "let it be announced". "Adonai hammelech" means "my Lord the king". "Ki" means "that". "Shafatcha" means "He has judged you". "Yahveh hayom" means "Yahveh today". "Miyad" means "from the hand of". "Kol hakamin alaycha" means "all those who rise up against you".
[2SA.18.32] And the king said to the Cushite, "Is there peace for the young man, for Absalom?" And the Cushite said, "May the enemies of 'my Lord the king' be like that young man, and all who rise up against you for evil." [§]
vayomer hammelech el hakooshi hashalom lanear leavshalom vayomer hakooshi yihyu kanner oyvei adonai hammelech vechol asher kamu alecha lera'ah.
This verse describes a conversation between the king and a Cushite man regarding Absalom. The king asks if the young man (Absalom) is well. The Cushite replies that the enemies of 'my Lord the king' should be like that young man, and all who rise up against you for evil.
2SA.19
[2SA.19.1] And the king trembled, and he went up to the upper room of the gate and wept. And thus he said as he went: "My son Absalom, my son, my son Absalom! Oh, that I had died instead of you, Absalom, my son, my son!" [§]
vayirgaz hamelech vayya'al al aliyat hasha'ar vayevk' veko amar belechto beni avshalom beni beni avshalom mi yitten muti ani tachatecha avshalom beni beni
This verse describes the king's reaction to the news of his son Absalom's death. 'Vayirgaz' means 'and the king trembled'. 'Vayya'al' means 'and he went up'. 'Aliyat hasha'ar' refers to 'the upper room of the gate', a place for public announcements. 'Vayevk' means 'and he wept'. The king repeatedly calls out 'my son Absalom', expressing deep grief and wishing he had died in Absalom’s place.
[2SA.19.2] And it was told to Yoav, behold, the king was weeping and mourning over Avshalom. [§]
vayugad liyo’av hineh hammelech bocheh vayit’aveil al-avshalom
This verse recounts that news was told to Yoav that the king was weeping and mourning for Avshalom. ‘Vayugad’ indicates a completed action of being told. ‘Liyo’av’ means ‘to Yoav’. ‘Hineh’ is an interjection meaning ‘behold’ or ‘indeed’. ‘Hammelech’ means ‘the king’. ‘Bocheh’ is the present tense form of weeping. ‘Vayit’aveil’ is a completed action of mourning. ‘Al-avshalom’ means ‘over Avshalom’.
[2SA.19.3] And the deliverance on that day became mourning for all the people, because the people heard on that day, saying, "The king is grieved for his son." [§]
va-tee hee ha-tshu-ah bah-yohm ha-hoo le-eh-vel le-khol ha-ahm kee-shah-mah ha-ahm bah-yohm ha-hoo le-eh-mor ne-eh-tzav ha-me-lech al bene-ho.
This verse describes a moment of national mourning. 'Tshuah' refers to deliverance or salvation, but in this context, it seems to be ironically used to mark a day of grief. The people hear that the king is grieving for his son, and this news causes widespread sorrow. 'Eh-vel' is mourning, and 'ha-me-lech' is 'the king'.
[2SA.19.4] And the people crept into the city on that day, as the ashamed people creep when fleeing in war. [§]
va-yit-ga-nen ha-am bay-yom ha-hu la-vo ha-ir ka-asher yit-ga-nen ha-am ha-nik-la-mim be-nus-am bam-mil-cha-mah
This verse describes how the people secretly entered the city. The phrasing uses a repeated verb meaning 'to steal' or 'creep in', emphasizing the clandestine nature of their entry. It compares their actions to people fleeing from war, sneaking away to avoid capture. 'Ha-am' means 'the people'. 'Bay-yom ha-hu' means 'on that day'. 'La-vo ha-ir' means 'to enter the city'. 'Ka-asher' means 'as'. 'Ha-nik-la-mim' means 'the ashamed ones' or 'those who are disgraced'. 'Be-nus-am' means 'in their fleeing'. 'Bam-mil-cha-mah' means 'in war'.
[2SA.19.5] And the king turned down his face, and the king cried out with a great voice, "My son Avshalom! Avshalom, my son, my son!" [§]
vehammelech la'at et panav vayiz'ak hammelech qol gadol beni avshalom avshalom beni beni.
This verse describes a king expressing grief over his son. 'vehammelech' means 'and the king'. 'la'at et panav' means 'turned down his face' - an idiom for showing sorrow. 'vayiz'ak hammelech' means 'and the king cried out'. 'qol gadol' means 'a great voice'. 'beni avshalom' means 'my son Avshalom'. The repetition emphasizes the king's distress.
[2SA.19.6] And Joab came to the king’s house and said, “Today you have shamed the faces of all your servants who escape with your life today, and the life of your sons and your daughters, and the life of your wives, and the life of your concubines.” [§]
vayavo yo’av el-hammelech habayit vayomer hobashta hayom et-p’nei kol-avadecha ham’mal’tim et-nafsh’cha hayom v’et-nefesh banecha ubnotecha v’nefesh nasecha v’nefesh pilag’shecha.
This verse describes Joab speaking to the king. ‘Vayavo’ means ‘and he came’. ‘Yo’av’ is the name Joab. ‘El-hammelech’ means ‘to the king’. ‘Habayit’ means ‘the house’. ‘Vayomer’ means ‘and he said’. ‘Hobashta’ means ‘you have shamed’. ‘Hayom’ means ‘today’. ‘Et-p’nei’ means ‘the faces of’. ‘Kol-avadecha’ means ‘all your servants’. ‘Ham’mal’tim’ means ‘those who escape’. ‘Et-nafsh’cha’ means ‘your life’. ‘V’et-nefesh’ means ‘and the life of’. ‘Banecha’ means ‘your sons’. ‘Ubnotecha’ means ‘and your daughters’. ‘V’nefesh’ means ‘and the life of’. ‘Nasecha’ means ‘your wives’. ‘V’nefesh’ means ‘and the life of’. ‘Pilag’shecha’ means ‘your concubines’. The verse is a direct quote from Joab to the king.
[2SA.19.7] To love your enemies and to hate your friends, because you have declared today that you have no rulers and no servants. Because I have known today that Absalom is not alive and all of us today are dying, because then it is right in your eyes. [§]
lə’ahăḇāh ’et-śōn’êḵā vəliśənō’ ’et-’ōhăḇêḵā kī higad’tā hayyōm kī ’ēn ləḵā śārîm va’ăḇādîm kī yāda’tī hayyōm kī lu’ aḇšālōm ḥay vəkullānū hayyōm mêtîm kī-’āz yāšār bə’ēneyḵā.
This verse contains instructions regarding love and hate, alongside a declaration about the fate of Absalom and the speaker's companions. It seems to be a rather harsh command to love one’s enemies and hate one’s friends, and is framed by a statement that today it has become known that there are no rulers or servants. The speaker then says they know today that Absalom is not alive and that they are all dying. This is then linked to an affirmation that this state of affairs is right in the eyes of the one being addressed.
[2SA.19.8] And now, arise, go out, and speak to the hearts of my servants, for Yahveh has sworn that you will not go out if a man spends the night with you tonight. And this will be evil to you from all the evil that has come upon you from your youth until now. [§]
ve'atah kum tze' ve'daber al-lev avadaycha ki vayaveh nishba'ti ki-einca yotze im-yalin ish itcha halayla ve'ra'a lecha zot mikol-hara'a asher-ba'a alecha min'uraycha ad-atah.
This verse contains a command and a reassurance. "Ve'atah" means "and now". "Kum" means "arise". "Tze'" means "go out". "Daber" means "speak". "Al-lev" refers to the hearts of. "Avadaycha" means "my servants". "Ki" means "for" or "because". "Vayaveh" is the name Yahveh. "Nishba'ti" means "I have sworn". "Einca" means "you will not go out". "Yalin" means "to spend the night". "Ish" means "man". "Itcha" means "with you". "Halayla" means "tonight". "Ra'a" means "it will be evil". "Zot" means "this". "Mikol-hara'a" means "from all the evil". "Asher-ba'a" means "that came". "Alecha" means "upon you". "Min'uraycha" means "from your youth". "Ad-atah" means "until now".
[2SA.19.9] The king rose and sat at the gate, and they told all the people, saying, "Behold, the king is sitting at the gate!" Then all the people came before the king, and Israel retreated each man to his tents. [§]
va-ya-kom ha-me-lech va-ye-shev ba-sha-ar u-le-chol ha-am hi-gi-du le-e-mor hi-neh ha-me-lech yo-shev ba-sha-ar va-ya-vo chol ha-am lif-nei ha-me-lech ve-yis-ra-el nas ish le-o-ha-lav.
This verse describes a king who sits at the gate of the city and makes himself available to his people. The people then come before the king, and Israel retreats to their tents. 'Va-ya-kom' means 'and rose' or 'and stood up.' 'Ha-melech' means 'the king.' 'Va-ye-shev' means 'and sat.' 'Ba-sha-ar' means 'at the gate.' 'U-le-chol ha-am' means 'and to all the people.' 'Hi-gi-du' means 'they told.' 'Le-e-mor' means 'to say.' 'Hi-neh' means 'behold.' 'Va-ya-vo' means 'and came.' 'Lif-nei' means 'before.' 'Ve-yis-ra-el' means 'and Israel.' 'Nas' means 'fled' or 'retreated.' 'Ish' means 'man' or 'each.' 'Le-o-ha-lav' means 'to his tents.'
[2SA.19.10] And it happened that all the people were in discussion amongst all the tribes of Israel, saying, "The king saved us from the hand of our enemies, and he delivered us from the hand of the Philistines. And now he has fled from the land because of Absalom." [§]
vayhi kol-ha-am nadon be-kol-shivtei yisrael le-emor ha-melech hitzilanu mi-kaf oyveinu ve-hu mil'tanu mi-kaf pelishtim ve-ata barach min-ha-aretz me-al avshalom.
This verse describes the people of all the tribes of Israel discussing how the king had saved them from their enemies, specifically the Philistines, and lamenting his flight from the land due to Absalom’s rebellion. ‘Vayhi’ signifies ‘and it happened’. ‘Nadon’ implies discussion or debate amongst the people. ‘Kaf’ is used to express ‘hand’ as in ‘from the hand of’. ‘Ve-ata’ means ‘and now’.
[2SA.19.11] And Absalom, whom we anointed over us, died in the war. And now, why are you silent in returning the king? [§]
ve-avshalom asher mashakhnu aleinu met bamlikhama ve'ata lama atem makhrishim lehashiv et-hamelekh.
This verse discusses the death of Absalom and questions why the people are silent about restoring the king. 'Avshalom' is a proper noun, a name. 'Mashakhnu' means 'we anointed'. 'Aleinu' means 'over us'. 'Met' means 'died'. 'Bamlikhama' means 'in the war'. 'Ve'ata' means 'and now'. 'Lama' means 'why'. 'Atem' means 'you'. 'Makhrishim' means 'are silent'. 'Lehashiv' means 'to return'. 'Et-hamelekh' means 'the king'.
[2SA.19.12] And the king David sent to Zadok and to Abiathar the priests, saying, "Speak to the elders of Judah, saying, 'Why are you the last to return the king to his house?' And the report from all Israel came to the king at his house. [§]
vehammelech david shalach el tzadok ve'el evyatar hakkohanim le'emor dabru el ziknei yehudah le'emor lamah tihyu acharonim lehashiv et hammelech el beito uv'dvar kol yisrael ba el hammelech el beito
This verse describes King David sending a message through the priests Zadok and Abiathar to the elders of Judah, and also indicates that a message from all of Israel had arrived for the king. The verse asks why Judah is slow to bring the king back to his house.
[2SA.19.13] You are my brothers, you are of my bones and of my flesh. Why would you be the last to bring back the king? [§]
akhai atem atzmi ub'sari atem v'lama tihyu akharonim l'hashiv et-hammelech.
This verse addresses a group of people, referring to them as "brothers". It then states they are "of my bones and of my flesh". The verse continues with a rhetorical question asking why they would be the last to return the king.
[2SA.19.14] And to Amasa you will say, “Do you not understand that my very self and my flesh are involved with this? Thus will the Gods do to me and add to it if you do not become my army commander for all my days, in place of Joab.” [§]
ve-la-a-ma-sa to-meru ha-lo atz-mi u-ve-sa-ri a-ta ko ya-aseh-li Elohim ve-ko yo-sif im-lo sar-tzava tih-yeh le-fanai kol-ha-yamim tachat Yoav.
This verse is addressed to Amasa. It asks if he understands that David’s very essence, his flesh and blood, is involved. David swears that the Gods will do these things to him and add to them if Amasa does not become his army commander for all his days, in place of Joab.
[2SA.19.15] And the heart of all the men of Judah inclined as one man, and they sent to the king, saying, "Return, you and all your servants." [§]
va-yat et-levav kol-ish-yehuda ke-ish echad va-yishlachu el-ha-melech shuv ata ve-chol avadecha
This verse describes the people of Judah uniting and sending a message to the king. 'Va-yat' means 'and he inclined' or 'and it inclined'. 'Levav' means 'heart'. 'Kol-ish-yehuda' means 'all the men of Judah'. 'Ke-ish echad' means 'like one man'. 'Va-yishlachu' means 'and they sent'. 'El-ha-melech' means 'to the king'. 'Shuv' means 'return'. 'Ata' means 'you'. 'Ve-chol avadecha' means 'and all your servants'.
[2SA.19.16] The king returned and came until the Jordan. And Judah came to Gilgal to go to meet the king, to escort the king across the Jordan. [§]
vayashav hammelech vayavo ad hayarden vihuda ba hagilgalah lalechet likrat hammelech leha'avir et hammelech et hayarden.
This verse describes the king returning and approaching the Jordan River, and Judah coming to Gilgal to meet the king and escort him across the Jordan.
[2SA.19.17] And Shimei son of Gera, son of the Heminite, who was among the choice men, hastened and descended with a man of Judah to meet King David. [§]
Va-yemaher Shim'i ben-Gera ben-ha-Yemini asher mi-bachurim va-yered im-ish Yehudah li-kre'at ha-melech David.
This verse describes Shimei son of Gera, son of the Heminite, descending with a man of Judah to meet King David. 'Va-yemaher' means 'and he hastened'. 'Ben' means 'son'. 'Ha' is 'the'. 'Melech' means 'king'. 'Li-kre'at' means 'to meet'.
[2SA.19.18] And one thousand men were with him from Benjamin, and Ziba, a young man of Saul’s house, and his fifteen sons, and twenty of his servants were with him. And they crossed the Jordan before the king. [§]
Ve'elef ish imo mibinyamin ve tziya na'ar beit sha'ul ve chamishah asar banav ve esrim avadav ito ve tzalchu ha yarden lifnei ha melech.
This verse describes the number of people who crossed the Jordan River to support David. It details the number of men from Benjamin, and also mentions the servant Ziba of Saul’s house and his fifteen sons, as well as twenty of his servants. They crossed the river before the king (David).
[2SA.19.19] And the passing one, the Passing, went to the one who passes through the house of the king, and to do what is good in his eyes. And Shimei, son of Gera, fell before the king while he was passing over the Jordan. [§]
ve'avra ha'avarah la'avir et-beit hammelech velasot hattov be'einav veshim'i ben-gera nafal lifnei hammelech be'avro bayarden.
This verse describes an event where a person named Shimei, son of Gera, falls before the king while the king is crossing the Jordan River. The word 'avarah appears twice, seemingly as a proper noun or title. Its meaning is unknown without further context, but it is treated as a name here. 'avir likely relates to the same name, perhaps in a different form or case. The verse describes someone falling before the king while the king is crossing the Jordan.
[2SA.19.20] And he said to the king, "Do not consider wrongdoing for me, my Lord, and do not remember the error that your servant made on the day that my Lord the king departed from Jerusalem, to set the king's heart against it." [§]
Va-yomer el-ha-melech al-yachashav-li adoni avon ve-al-tizkor et asher he'avah avdecha ba-yom asher yatsa adoni ha-melech mi-Yerushalayim lasum ha-melech el-libo.
This verse is a plea for forgiveness from a servant to the king. The servant asks the king not to consider his wrongdoing and to not remember the error his servant made on the day the king left Jerusalem, hoping the king will set his heart against it.
[2SA.19.21] For your servant knows that I have sinned, and behold, I have come today, first of all the house of Joseph, to meet my Lord the king. [§]
ki yada avdecha ki ani chatati vehineh vati hayom rishon lechol beit yosef laredet likrat adonai hamelech.
This verse contains several key names and words. "yada" means "to know". "avdecha" is "your servant". "chatati" means "I have sinned". "vehineh" means "and behold". "vati" means "I came". "hamelech" means "the king". "adoni" is "my Lord". The verse details a confession of sin and an approach to the king.
[2SA.19.22] And Abishai, son of Zeruiah, responded and said, "Should Shimei not be put to death instead of this, because he cursed the anointed one of Yahveh?" [§]
va-yaan avishai ben-tsruyah vayomer hatachat zot lo yummat shimei ki kilel et-meshich Yahveh.
This verse recounts Abishai, son of Zeruiah, speaking and asking whether Shimei should be put to death because he cursed the anointed one of Yahveh. 'Va-yaan' means 'and answered'. 'Avishai ben-tsruyah' means 'Abishai, son of Zeruiah'. 'Vayomer' means 'and he said'. 'Hatachat zot' means 'instead of this' or 'in place of this'. 'Lo yummat' means 'should not be put to death'. 'Shimei' is the name Shimei. 'Ki' means 'because'. 'Kilel' means 'cursed'. 'Et-meshich' means 'the anointed one'. 'Yahveh' is the name Yahveh.
[2SA.19.23] And David said, "What connection do I have with you, sons of Zeruiah, that you would be adversaries to me today? Today, a man will die in Israel, for did I not know that today I am king over Israel?" [§]
va-yo-mer da-vid mah-li ve-la-chem benei tzeruyah ki-ti-hyu-li ha-yom le-sa-tan ha-yom yumat ish be-yisrael ki ha-lo yada-ti ki ha-yom ani-melech al-yisrael
This verse is from 2 Samuel 16:7. David is speaking to his relatives, the sons of Zeruiah, and accusing them of trying to harm him. He questions their loyalty and asserts his position as king over Israel. The word 'satan' here does not refer to the proper noun 'Satan' as an adversary, but rather functions as a verb meaning 'to oppose' or 'to be an adversary to'.
[2SA.19.24] And the king said to Shimei, "You will not die." And the king swore to him. [§]
va-yo-mer ha-me-lech el-shim-ee lo ta-mut va-yee-sha-bah lo ha-me-lech.
This verse describes a king speaking to Shimei. The king states that Shimei will not die, and the king swears an oath to him. 'Ha-melech' refers to 'the king'. 'El' is a preposition meaning 'to'. 'Lo' means 'not'. 'Tamut' means 'you will die'. 'Va-yishabah' means 'and he swore'. 'Lo' in this context means 'to him'.
[2SA.19.25] And Mephiboshet, son of Saul, went down to meet the king, and he had not cared for his feet or his beard, and he had not washed his clothes from the day the king returned until the day he came in peace. [§]
oom-fih-boshet ben-shah-ool yarad lik-raht hah-meh-lech ve-loh-ah-sah rag-lahv ve-loh-ah-sah sfah-moh ve-et bgah-dahv loh kee-bes le-min hah-yohm le-chet hah-meh-lech ad hah-yohm ah-sher bah be-shah-loom.
This verse describes Mephiboshet, son of Saul, coming to meet the king. It details his state of neglect – he hadn’t cared for his feet, beard, or clothes since the day the king returned until the day he came in peace. The underlying implication is that his grief and despair over the loss of his father’s kingdom caused him to ignore his personal hygiene and appearance.
[2SA.19.26] And it happened, when he came to Jerusalem to meet the king, that the king said to him, "Why did you not go with me from Mefiboshet?" [§]
Va-yhi ki-va Yerushalayim likrat ha-melech va-yomer lo ha-melech lamah lo halachta imi Mefiboshet.
This verse describes a situation where someone arrived in Jerusalem to meet the king. The king then questions this person as to why they did not walk with him from Mefiboshet.
[2SA.19.27] And my Lord the king said to your servant, “Deceive me!” Because your servant said, “Let me have a donkey to ride, and I will go to my Lord the king, because your servant is tired.” [§]
va-yo-mar a-do-nai ha-me-lech av-di rim-a-ni ki-amar av-de-cha ech-be-sha-leh-lee ha-cha-mor ve-er-kab a-lei-ha ve-ei-lech et-ha-me-lech ki-pis-se-ach av-de-cha
This verse recounts a servant’s request to his king. The servant asks for a donkey to ride to visit the king, explaining that he has not previously had the opportunity to approach the king. ‘Adonai’ appears as ‘my Lord’, ‘ha-melech’ means ‘the king’, and ‘avdi’ means ‘your servant’ or ‘my servant’ depending on context.
[2SA.19.28] And he spied in your servant, to my Lord the king, and my Lord the king is like an angel of the Gods, and do the good in your sight. [§]
vayragel be'avdecha el-adonai hammelech va'adonai hammelech kimalach ha'elohim va'aseh hatov be'einecha
This verse consists of several parts. "vayragel" means "and he spied". "be'avdecha" means "in your servant". "el-adonai hammelech" means "to my Lord the king". "va'adonai hammelech" means "and my Lord the king". "kimalach ha'elohim" means "like an angel of the Gods". "va'aseh hatov be'einecha" means "and do the good in your eyes", or "do what is good in your sight". The verse is a plea for favor, framing the king as a divine messenger and requesting a positive response.
[2SA.19.29] For there was not any of my father’s house except men of death to my Lord the King, and you have set your servant among those who eat at your table. What more righteousness do I have, and to cry again to the King? [§]
Ki lo hayah kol-beit avi ki im-anshei-mavet laAdonai haMelech vataset et avdecha be-ochlei shulchancha umah yesh li od tzedakah uli zok עוד el haMelech.
This verse comes from 2 Samuel 9:8. It is spoken by Mephibosheth to King David. 'Ki' means 'for' or 'because'. 'Lo hayah' means 'there was not'. 'Kol-beit avi' means 'all my father’s house'. 'Ki im' means 'but only'. 'Anshei-mavet' means 'men of death'. 'LaAdonai haMelech' means 'to my Lord the King'. 'Vataset' means 'and you set'. 'Et avdecha' means 'your servant'. 'Be-ochlei shulchancha' means 'among those who eat at your table'. 'Umah yesh li od tzedakah' means 'what more righteousness do I have'. 'Uli zok עוד el haMelech' means 'and to cry again to the King'.
[2SA.19.30] And the king said to him, "Why do you continue to speak your words? I have said that you and Tsiba will divide the field." [§]
vayomer lo hammelech lamah tedaber od devaraycha amarti ata v’tsiba tachlekhoo et hasadeh
This verse recounts a king speaking to someone. The king asks why this person continues to speak. He states that he has already decided that both this person and Tsiba will divide a field.
[2SA.19.31] And Mephibosheth said to the king, “May I also forfeit everything, now that my Lord the king has returned safely to his house.” [§]
vayomer mefiboshet el-hammelech gam et-hakol yikakh akharei asher-ba adonai hammelech beshalom el-beyto
This verse recounts a statement made by Mephibosheth to the king. He expresses a willingness to forfeit all his possessions, acknowledging the king’s safe return home. The names used are ‘hammelech’ (the king), ‘adonai’ (my Lord) referring to the king, and ‘beyto’ (his house).
[2SA.19.32] And Barzilai the Gileadite descended from Rogelim and he passed the king across the Jordan to send the king across the Jordan. [§]
uvarzilai hagil'adi yarad meroglim vayavor et-hammelech hayarden leshallho et-bayarden.
This verse describes Barzilai the Gileadite descending from Rogelim and crossing the Jordan to escort the king across the Jordan. 'u' means 'and'. 'varzilai' is the name of a person, Barzilai. 'hagil'adi' means 'the Gileadite', referring to his origin. 'yarad' means 'descended'. 'meroglim' is a place name, Rogelim. 'vayavor' means 'and he passed/crossed'. 'et-hammelech' means 'the king'. 'hayarden' means 'the Jordan'. 'leshallho' means 'to send him/to escort him'. 'et-bayarden' means 'across the Jordan'.
[2SA.19.33] And Barzilai was a very old man, son of eighty years, and he sustained the king in his sojourn in Mahanaim, for a great man he was, very much so. [§]
oo-var-zee-lai za-ken me-od ben-shmo-neem sha-nah ve-hoo kee-chal et-ha-meh-lech be-shee-va-to be-ma-cha-na-yim kee-ish ga-dol hoo me-od.
This verse describes Barzilai, a very old man, eighty years of age, who sustained the king during his stay in Mahanaim. It emphasizes that he was a very great man.
[2SA.19.34] And the king said to Barzilai, "You shall go with me, and I will provide for you with me in Jerusalem." [§]
va-yo-mer ha-me-lech el-bar-zi-lai a-tah a-vor it-ti ve-chil-kal-ti ot-cha im-ma-di bi-ru-sha-la-yim.
This verse contains a king speaking to Barzilai. The king offers Barzilai the opportunity to accompany him and be provided for while in Jerusalem. 'Ha-melech' means 'the king'. 'El' means 'to'. 'Barzilai' is a proper noun, a person's name. 'A-tah' means 'you'. 'A-vor' means 'cross over' or 'go with'. 'It-ti' means 'with me'. 'Ve' means 'and'. 'Chil-kal-ti' means 'I will provide for'. 'Ot-cha' means 'you'. 'Im-ma-di' means 'with me'. 'Bi-ru-sha-la-yim' means 'in Jerusalem'.
[2SA.19.35] And Barzilai said to the king, "How many are the days of my life, that I might ascend with the king to Jerusalem?" [§]
vayomer barzilai el-hammelech kamah yemey shney chayay ki-e'eleh et-hammelech Yerushalayim.
This verse is from 2 Samuel 19:34. 'Vayomer' means 'and he said'. 'Barzilai' is a proper noun, a person's name. 'El-hammelech' means 'to the king'. 'Kamah' means 'how many'. 'Yemey' means 'days of'. 'Shney chayay' means 'years of life'. 'Ki-e'eleh' means 'because I will ascend'. 'Et-hammelech' means 'the king'. 'Yerushalayim' is the name of a city, Jerusalem.
[2SA.19.36] I am eighty years old today. Will I still be able to distinguish between good and evil, if my servant tastes what I eat and what I drink, if I still hear the voices of singers and singing girls? And why should my servant continue to be a burden to my Lord the King? [§]
ben-shmonim shanah anochi hayom ha'edaa bein-tov lera, im-yit'am avdecha et-asher ochal v'et-asher eshte, im-eshma od bekool sharim v'sharot, velama yihyeh avdecha od lemasa el-adonai hamelech.
This verse is spoken by an aging judge. He is questioning whether he still has the capacity to discern good from evil, given his declining senses of taste and hearing. He asks if he will continue to be a burden to his Lord the King.
[2SA.19.37] Almost your servant will go over the Jordan to the king, and why will the king reward me with this reward? [§]
kim’at ya’avor avd’cha et-hayarden et-hammelech velamah yigmalehni hammmelech hagemulah hazot
This verse comes from 2 Samuel 18:3. It is spoken by Ahimaaz, the son of Zadok, to Joab, asking permission to run and tell King David that his son Absalom is dead. ‘Kim’at’ means ‘almost’ or ‘a little.’ ‘Ya’avor’ means ‘to pass’ or ‘to go over’. ‘Avd’cha’ means ‘your servant’. ‘Et-hayarden’ means ‘the Jordan’. ‘Et-hammelech’ means ‘the king’. ‘Velamah’ means ‘and why’. ‘Yigmalehni’ means ‘will he reward me’. ‘Hammmelech’ means ‘the king’. ‘Hagemulah’ means ‘the reward’. ‘Hazot’ means ‘this’.
[2SA.19.38] Please let your servant remain and die in my city, with the grave of my father and my mother. And behold, your servant will pass through with my Lord, the king, and do for him what is good in your eyes. [§]
ya-shav-na a-vd-cha ve-a-mut be-i-ri im-ke-ver a-vi ve-i-mi ve-hi-neh a-vd-cha ki-me-ham ya-a-vor im-a-do-nai ha-me-lech va-a-seh-lo et a-sher-tov be-ei-ne-cha.
This verse is a plea for permission to return home to die. The speaker asks to be allowed to go back to their city and be buried with their father and mother. They acknowledge they are a servant and will continue to serve the Lord, the king, and do whatever is good in his eyes. The words 'YHVH' and 'Adonai' appear in this verse. 'YHVH' is translated as 'Yahveh' and 'Adonai' is translated as 'my Lord'.
[2SA.19.39] And the king said, "I will let you pass as one esteemed, and I will do good for you according to what is pleasing in your eyes, and all that you choose upon me, I will do for you." [§]
Va-yo-mer ha-me-lech i-tee ya-avor ki-me-ham va-a-nee eh-eh-seh-loo et-ha-tov be-ay-ne-cha ve-chol a-sher-tiv-char a-lai eh-eh-seh-lach.
This verse describes a king speaking to someone. The king states that he will let this person pass as if they were one of his favorites, and that he will do good things for them according to their desires, and whatever they choose for him, he will do for them.
[2SA.19.40] And all the people crossed the Jordan, and the king crossed over. And the king kissed Barzillai and blessed him, and he returned to his place. [§]
vaYaavor kol-haAm et-haYarden vehaMelech aavar veyishaq haMelech levartzillai vayvarechehu vayashav limqomo.
This verse describes the people of Israel crossing the Jordan River, followed by the king. The king then kisses Barzillai and blesses him, after which the king returns to his place. The names and nouns are fairly straightforward, but the verbs need to be conjugated correctly to form proper English.
[2SA.19.41] And the king crossed over Gilgal, and Chiman crossed over with him, and all the people of Judah and they crossed over with the king, and also half the people of Israel. [§]
va-ya-avor ha-me-lech ha-gil-ga-lah ve-chi-mahn avar im-mo ve-chol-am ye-hu-dah ve-ya-av-roo et-ha-me-lech ve-gam cha-tzee am yis-ra-el.
This verse describes the king crossing over the Gilgal, with Chiman traveling with him. All the people of Judah and they crossed over with the king, and also half the people of Israel.
[2SA.19.42] And behold, all the people of Israel came to the king and said to the king, “Why have our brothers, the men of Judah, stolen you, and brought the king and his household across the Jordan? And all the people of David were with him.” [§]
vehinneh kol-ish yisra'el ba'im el-hammelech vayomru el-hammelech maddua genavucha acheinu ish yehudah vayaviru et-hammelech ve'et-beito et-hayarden vechol-anshei david immo.
This verse describes all the people of Israel coming to the king and asking why their brothers, the men of Judah, stole him and brought the king and his household across the Jordan, with all of David’s people with him. The verse is presented as a question and a statement of accompanying personnel.
[2SA.19.43] Then all the people of Judah answered the people of Israel, "Because the king is near to us, and why is this a source of anger for you concerning this matter? Have we eaten from the king, or has he elevated us?" [§]
VaYa'an kol-ish Yehudah al-ish Yisra'el ki-karov haMelech elai ve-lama zeh charah lecha al-ha-davar ha-zeh he-echol achalnu min-haMelech im-nisa' sa lanoo.
This verse describes a situation where people of Judah are responding to people of Israel. They explain that the king is close to them and ask why the Israelites are angered by this matter. They further ask if they have eaten from the king’s provision or have been lifted up because of him.
[2SA.19.44] And the man of Israel responded to the man of Judah and said, "Ten hands I have with the king, and also with David, I am from you. And why have you diminished me, and why was my first word not for me to return my king?" And the matter of the man of Judah was harsh from the matter of the man of Israel. [§]
va-ya-an ish-yis-ra-el et-ish ye-hu-dah va-yo-am er-es-ya-dot li ba-me-lech ve-gam be-da-vid ani mim-cha u-mad-du-a he-kil-tan-i ve-lo-ha-yah de-va-ri ri-shon li le-ha-shiv et-mal-chi va-yi-kesh de-var-ish ye-hu-dah mid-var ish yis-ra-el.
This verse describes a conversation between a man of Israel and a man of Judah. The man of Israel questions why Judah has acted lightly towards him, implying a lack of consideration or respect. He mentions his loyalty to the king and David, and questions why his words were not heeded earlier. The verse ends by noting the nature of the argument between the two men.
2SA.20
[2SA.20.1] And there was called a man of worthlessness, and his name was Sheba, son of Bichri, a man of the right hand; and he blew the trumpet and said, “We have no portion in David, and no inheritance for us in the son of Jesse.” Every man to his tents, Israel! [§]
Ve-sham ni-krah ish be-li-ya-al u-shmo she-va ben-bik-ri ish ye-mi-ni; va-yit-ka-ah ba-sho-far va-yomer ein-la-nu chelek be-da-vid ve-lo na-chalah-la-nu be-ben-yishai; ish le-o-ha-lav Yisrael.
This verse describes a man named Sheba, son of Bichri, who blows a trumpet and declares that he and his followers have no part or inheritance with David or the house of Jesse, essentially rebelling against David's kingship. 'Be-li-ya-al' is a phrase meaning 'worthless' or 'wicked' used as a name or title.
[2SA.20.2] And all the men of Israel went with David, following Sheba, son of Bichri. And the men of Judah stuck to their king, from the Jordan and up to Jerusalem. [§]
vaYa'al kol-ish Yisrael me'acharei David acharei Sheva ben-Bichri ve'ish Yehudah davku beMalcham min-haYarden ve'ad-Yerushalayim.
This verse describes the followers of David and Judah after the rebellion of Sheba, son of Bichri. 'vaYa'al' means 'and went up' or 'and followed'. 'kol-ish Yisrael' means 'all the men of Israel'. 'me'acharei David' means 'after David', or 'following David'. 'acharei Sheva ben-Bichri' means 'after Sheba, son of Bichri'. 've'ish Yehudah' means 'and the men of Judah'. 'davku beMalcham' means 'stuck to their king'. 'min-haYarden ve'ad-Yerushalayim' means 'from the Jordan and up to Jerusalem'.
[2SA.20.3] And David came to his house in Jerusalem, and the king took ten women, concubines, that he had left to guard the house, and he placed them in a house of guarding, and he provided for them, and he did not go to them. And they remained bound until the day of their death, a widowhood of life. [§]
Va-yavo David el-beyto Yerushalayim, va-yiqach ha-melech et eser nashim pilagshim asher hinich livshmor ha-bayit va-yitnem beyit-mishmeret va-yekhalkhel-em va-aleyhem lo-va va-tihiyena tzururot ad-yom mutan almenut chaiyut.
This verse describes David taking the ten concubines his predecessor, Saul, had kept to guard his house. He provided for them but did not have marital relations with them, and they remained in a state of widowhood for the rest of their lives. 'Va-yavo' means 'and he came', 'David' is David, 'el-beyto' is 'to his house', 'Yerushalayim' is Jerusalem. 'Va-yiqach' means 'and he took', 'ha-melech' means 'the king', 'et eser nashim' means 'ten women', 'pilagshim' means 'concubines', 'asher hinich' means 'that he had left', 'livshmor ha-bayit' means 'to guard the house', 'va-yitnem' means 'and he placed them', 'beyit-mishmeret' means 'in a house of guarding', 'va-yekhalkhel-em' means 'and he provided for them', 'va-aleyhem lo-ba' means 'and he did not go to them', 'va-tihiyena tzururot' means 'and they remained bound', 'ad-yom mutan' means 'until the day of death', 'almenut chaiyut' means 'widowhood of life'.
[2SA.20.4] And the king said to Amasa, "Summon for me the men of Judah within three days, and you remain here." [§]
Va-yo-mer ha-me-lech el-a-ma-sa ha-ze-ek-li et-ish-ye-hu-da shlo-sheh ya-mim ve-atah poh a-mod.
This verse describes a king speaking to Amasa. The king instructs Amasa to gather all the men of Judah within three days, while Amasa is to remain where he is. "Ha-melech" means 'the king'. "El" means 'to' or 'at'. "Amasa" is a proper noun, a person's name. "Ha-ze-ek-li" means 'summon for me'. "Et" is a grammatical marker indicating a direct object. "Ish-ye-hu-da" means 'man of Judah'. "Shlo-sheh ya-mim" means 'three days'. "Ve-atah" means 'and you'. "Poh" means 'here'. "A-mod" means 'stand'.
[2SA.20.5] And Amasa went to summon Judah, and he delayed from the appointed time that he had set. [§]
va-yeh-lek a-ma-sa le-haz-eek et-ye-hoo-dah va-yo-cher min-ha-mo-ed a-sher ye-a-do.
This verse describes Amasa going to summon Judah, but delaying beyond the appointed time. 'Vayelech' means 'and he went'. 'Amasa' is a proper noun, a person's name. 'Lehaz'eek' means 'to summon'. 'Et-Yehudah' means 'Judah'. 'Vayocheer' means 'and he delayed'. 'Min-ha-moed' means 'from the appointed time'. 'Asher ye'ado' means 'that he appointed'.
[2SA.20.6] And David said to Abishai, "Now it will be evil for us if Sheba, son of Bichri, finds cities with walls and saves our eyes." You, take the servants of my Lord and pursue after him, lest he find for himself cities with fortifications and protect our vision. [§]
va-yo-mer da-vid el-a-vi-shay a-tah khee-yerah le-nu she-vah ben-bik-ree min-av-sha-lom a-tah kah et-av-day a-do-nai-ka ur-dof ah-har-av pen-ma-tsa lo a-rim be-tsu-rot ve-hit-sil ei-nay-nu.
This verse is spoken by David to Abishai. David is concerned that Sheba, the son of Bichri, will find fortified cities and escape. He instructs Abishai to take his servants and pursue Sheba to prevent him from finding refuge and thus thwarting David’s plans. The names themselves are descriptive: 'David' likely means 'beloved', 'Abishai' means 'my father is gift', 'Sheba' means 'oath', and 'Bichri' means 'firstborn'. The phrases 'my Lord' and 'the Gods' appear in this passage.
[2SA.20.7] And the men of Yo'av went out after him, and Chereti and Peleti and all the heroes, and they went out from Jerusalem to pursue after Sheva, son of Bikri. [§]
vayyetzu acharayv anshei yo'av vehachereti vehapletei vechol haggi'vorim vayyetzu miyrushalayim lirdof acharei sheva ben bikri.
This verse describes the men of Yo'av (Joab) going out from Jerusalem to pursue Sheva, son of Bikri. 'Vayyetzu' means 'they went out'. 'Anshei Yo'av' means 'the men of Yo'av'. 'Vehachereti vehapletei' are names of individuals accompanying Yo'av's men. 'Vechol haggi'vorim' means 'and all the heroes'. 'Lirdof acharei' means 'to pursue after'.
[2SA.20.8] They were with the great stone that is in Gibeah, and Amasa came before them. Joab was girded with his clothing, and he went out with his sword drawn and fastened at his waist in its sheath, and he went out, and something fell. [§]
hem im-ha-even ha-gedolah asher be-gib'on va-amasa ba lifnehem ve-yoav hagur middo lebushu ve-alo hagor herev metsumedet al-matnav beta'arah ve-hu yatsa vatipol.
This verse describes a confrontation. 'Hem' refers to people, likely Joab’s men. 'Ha-even ha-gedolah' is 'the great stone' – a landmark in Gibeah. Amasa approached these people. Joab was girded (prepared for battle) in his clothing, and with his sword drawn and secured. He went out, and something (or someone) fell.
[2SA.20.9] And Joab said to Amasa, "Is peace with you, my brother?" And Joab seized the right hand of Joab with the beard of Amasa to kiss him. [§]
vayomer yoav laamasa hashalom ata achi vatochez yad yamin yoav bizken amasa linshak lo.
This verse describes Joab greeting Amasa deceptively. 'Vayomer' means 'and he said'. 'Yoav' is Joab. 'Laamasa' is to Amasa. 'Hashalom' means 'is peace?'. 'Ata' is 'you'. 'Achi' means 'my brother'. 'Vatochez' means 'and seized'. 'Yad yamin' means 'right hand'. 'Bizken' means 'with beard'. 'Linsak lo' means 'to kiss him'. The verse details Joab extending his right hand to greet Amasa, ostensibly for a friendly kiss on the beard, but with ulterior motives.
[2SA.20.10] And Amasa was not guarded against the sword that was in the hand of Yoav, and Yoav struck him with it to the fifth rib, and poured out his insides upon the earth, and did not hesitate for him, and he died. And Yoav and Avishai his brother pursued after Sheba son of Bichri. [§]
Va’amasa lo nishmar bacheret asher beyad Yoav vayakehu bah el hachomesh vayishpoch me’av arzah velo shanah lo vayamot. Veyoav ve’Avishai achiv radafu acharei Sheva ben Bichri.
This verse describes the death of Amasa at the hands of Yoav. Amasa was not cautious with the sword in Yoav’s hand, and Yoav struck him with it, causing his insides to spill onto the ground. Yoav did not hesitate. Amasa died. Then Yoav and his brother Avishai pursued Sheba, son of Bichri.
[2SA.20.11] And a man stood against him from the young men of Joab, and he said, "Who desires Joab, and who is for David after Joab?" [§]
ve-ish amad alav minana'arei yoav vayomer mi asher chafetz beyoav umi asher ledavid acharei yoav
This verse describes a man standing against Joab and asking who desires Joab and who is for David after Joab. 'Ish' means 'man'. 'Amad' means 'stood'. 'Alav' means 'upon him'. 'Minana'arei' means 'from the young men of'. 'Yoav' is the name 'Joab'. 'Vayomer' means 'and he said'. 'Mi asher' means 'who that'. 'Chafetz' means 'desires'. 'Beyoav' means 'in Joab'. 'Umi asher' means 'and who that'. 'Ledavid' means 'for David'. 'Acharei' means 'after'.
[2SA.20.12] And Amasa was rolling in blood within the road, and the man saw that all the people had stopped, and he turned Amasa off the road into the field, and threw a garment over him as all who came upon him saw, and he stood. [§]
Va'amasa mitgolel badam betoch ham'sillah vayara ha'ish ki'amad kol ha'am vayasev et Amasa min ham'sillah hasadeh vayashlech alav beged ka'asher ra'ah kol haba alav ve'amad.
This verse describes the death of Amasa. He is rolling in blood within the road. A man sees that all the people have stopped and turns Amasa off the road into the field, and throws a garment over him as all who came upon him saw, and he stood (stopped).
[2SA.20.13] As the thought came from the way, every man went after Joab to pursue Sheba, son of Bichri. [§]
ka-asher ho-gah min-ham-mesil-lah a-var kol-ish ah-harei yo-av lir-dof ah-harei shev-a ben-bik-ree
This verse describes the people following Joab to pursue Sheba, son of Bichri. 'Ka-asher' means 'as' or 'when'. 'Hogah' means 'to think' or 'to devise', but in this context it suggests a decision or plan was made. 'Min-ham-mesilah' means 'from the path' or 'from the way'. 'Avar' means 'to pass' or 'to go'. 'Kol-ish' means 'every man' or 'all men'. 'Aharei' means 'after'. 'Lirdof' means 'to pursue'. 'Ben-bikri' means 'son of Bichri'.
[2SA.20.14] And he passed through all the tribes of Israel, Abel and the house of Maachah, and all the regions, and they comforted him, and they came after him. [§]
va-ya-avor be-chol-shiv-tei yis-ra-el a-ve-lah u-beit ma-ah-kah ve-chol-ha-be-rim su-vai-ka-la-hu va-ya-vo-u af-ah-cha-rav
This verse describes a person passing through all the tribes of Israel, specifically mentioning Abel and Beit Maachah, and all the regions. It states that they comforted him, and they came after him.
[2SA.20.15] And they came and fortified against him at Abel Beth Maacah. And they poured a ramp toward the city, and it stood against the wall. And all the people who were with Joab were destroying to bring down the wall. [§]
vayavu vayasuru alav be'avela beit hamakeha vayishpeku solla el-ha'ir vat'amod bahil vechol-ha'am asher et-yo'av mash'khitim lehaf'il hachoma
This verse describes people coming and building against a man at Abel Beth Maacah. They poured a mound toward the city and it stood against the wall. All the people who were with Joab were destroying to bring down the wall.
[2SA.20.16] And a wise woman from the city called out, "Hear, hear! Please say to Yoav, 'Come near until here, and I will speak to you.'" [§]
va-ti-kra ish-ah kha-kha-mah min-ha-ir shim-u shim-u im-ru-na el-yo-av kerav ad-hen-nah va-a-dav-ber-ah e-lei-kha
This verse describes a wise woman from the city calling out to Yoav. She is requesting that he come closer so she can speak with him. 'Va' means 'and', 'ti' indicates a past tense feminine verb, 'ishah' means 'woman', 'kha-kha-mah' means 'wise', 'min' means 'from', 'ha-ir' means 'the city', 'shim-u' means 'hear', 'im-ru-na' is a request meaning 'say now', 'el' means 'to', 'yo-av' is a proper noun, 'kerav' means 'come near', 'ad-hen-nah' means 'until here', 'va' means 'and', 'a-dav-ber-ah' means 'I will speak', and 'e-lei-kha' means 'to you'.
[2SA.20.17] And he drew near to her, and the woman said, "Are you Yoav?" And he said, "I am." And she said to him, "Please listen to the words of your servant." And he said, "I am listening." [§]
Va-yik-rav eh-lay-ha va-to-amer ha-ish-ah ha-atah Yo-av va-yomer ah-nee va-to-amer lo shmah div-rei ah-mah-tah-kah va-yomer sho-may-ah ah-no-khee
This verse describes a woman approaching someone and questioning if they are Yoav. The man confirms he is. The woman then asks him to listen to her words, and the man responds that he is listening.
[2SA.20.18] And she said, speaking, “Speak, let them speak first, saying, ‘Who is to be inquired of – a spirit from Abel?’ And so it was done.” [§]
va-to-mer le-e-mor da-ber yi-da-bru ba-ri-sho-na le-e-mor sha-ol ye-sha-a-lu be-avel ve-chen he-ta-mu.
This verse comes from 1 Samuel 28:3. It describes a woman who is asked to summon a spirit. The verse details what she is to say when she speaks for the first time, asking who is to be inquired of – specifically, a spirit from Abel. It concludes by stating that this is what happened.
[2SA.20.19] I am the peace of the faithful of Israel. You seek to kill a city and a nation in Israel. Why would you swallow the inheritance of Yahveh? [§]
Anokhi shlumei emunei Yisrael. Ata mevakhesh lehamit ir ve em beyisrael. Lamah tebalah nachalat Yahveh.
The verse begins with a first-person declaration. "Anokhi" means "I." "Shlumei" is a plural form relating to peace or wholeness, here used as a statement of being the peace of. "Emunei" means "the faithful." "Yisrael" is "Israel." The second sentence addresses someone, using "Ata" meaning "you." "Mevakhesh" means "seeking." "Lehamit" means "to kill." "Ir" means "city" and "em" means "mother", metaphorically meaning a nation. The final sentence asks a question using "Lamah", meaning "why". "Tebalah" means "you would swallow". "Nachalat" means "the inheritance", and "Yahveh" is the proper name of the God of Israel.
[2SA.20.20] And Yoav answered and said, “Far be it from me, far be it from me to weaken, and far be it from me to destroy.” [§]
Va-ya-an Yo-av va-yo-mar cha-lee-lah cha-lee-lah lee im-av-a-leh ve-im-ash-chit.
This verse comes from 2 Samuel 14:10. 'Va-ya-an' means 'and answered.' 'Yo-av' is the name 'Yoav.' 'Va-yo-mar' means 'and said.' 'Cha-lee-lah' means 'not' or 'far be it.' It's repeated for emphasis. 'Lee' means 'to me.' 'Im-av-a-leh' means 'if I would weaken' or 'if I would fail.' 'Ve-im-ash-chit' means 'and if I would destroy.' The verse is a strong denial of any intention to weaken or destroy.
[2SA.20.21] That is not the thing, for a man from the mountain of Ephraim, Sheba son of Bichri is his name, raised his hand against the king, against David. Give him alone, and I will go up from the city. And the woman said to Joab, “Behold, his head is cast to you over the wall.” [§]
lo-khen ha-davar ki ish me-har efrayim sheva ben-bikri shmo nasa yado ba-melech be-david tenu-oto le-baddo ve-elkah me-al ha-ir vatomer ha-ishah el-yoav hineh rosho mushlakh elekha be-ad ha-khomah
This verse describes a woman delivering the head of a conspirator to Joab. She identifies the man as Sheba, son of Bichri, from the region of Ephraim, who raised his hand against King David. She throws the head over the city wall to Joab, as a sign of her loyalty and to end the siege.
[2SA.20.22] And the woman came to all the people with wisdom, and they cut off the head of Sheba, son of Bichri, and they threw it to Yoav, and he sounded the shofar, and they scattered from over the city, each man to his tent. And Yoav returned to Jerusalem to the king. [§]
Va-tavo ha-isha el kol ha-am be-chokhmata, va-yikrtu et rosh Sheva ben bikri va-yashliku el Yoav va-yitka be-shofar va-yapu me-al ha-ir ish le-ohalo, ve-Yoav shav Yerushalayim el ha-melech.
This verse describes a woman's action in bringing about the execution of Sheba, son of Bichri, and the subsequent dispersal of the army. 'Va-tavo' means 'and she came'. 'Ha-isha' means 'the woman'. 'El kol ha-am' means 'to all the people'. 'Be-chokhmata' means 'with wisdom'. 'Va-yikrtu' means 'and they cut off'. 'Et rosh Sheva' means 'the head of Sheva'. 'Ben bikri' means 'son of Bichri'. 'Va-yashliku' means 'and they threw'. 'El Yoav' means 'to Yoav'. 'Va-yitka' means 'and he sounded'. 'Be-shofar' means 'the shofar'. 'Va-yapu' means 'and they scattered'. 'Me-al ha-ir' means 'from over the city'. 'Ish le-ohalo' means 'each man to his tent'. 'Ve-Yoav shav' means 'and Yoav returned'. 'Yerushalayim' is 'Jerusalem'. 'El ha-melech' means 'to the king'.
[2SA.20.23] And Yoav was over all the army of Israel, and Benayah son of Yehoiada was over the Cherethites and over the Pelethites. [§]
Ve-yo-av el kol-ha-tzava yisra-el u-ve-na-yah ben-ye-ho-yad-a al-ha-ker-i ve-al-ha-ple-ti.
This verse lists military commanders. "Yoav" is a proper noun, a person's name. "El" means 'God'. "Kol" means 'all'. "Ha-tzava" means 'the army'. "Yisra-el" is the name Israel. "U" means 'and'. "Ve-na-yah" is a proper noun, a person's name. "Ben" means 'son of'. "Ye-ho-yad-a" is a proper noun, a person's name. "Al" means 'over'. "Ha-ker-i" and "ha-ple-ti" are names of military units, the Cherethites and Pelethites.
[2SA.20.24] And Adoram was over the tribute, and Yoshaphat son of Achilud was the recorder. [§]
Va'adoram al-hammas; viYoshaphat ben-Achilud hammazkir.
This verse lists two officials. 'Va'adoram' means 'and Adoram'. 'Al-hammas' means 'over the tribute'. 'viYoshaphat' means 'and Yoshaphat'. 'ben-Achilud' means 'son of Achilud'. 'hammazkir' means 'the recorder'.
[2SA.20.25] And Shaya the scribe, and Tsadoq and Evyatar were priests. [§]
u-shaya sofer ve-tsadoq ve-evyatar kohanim
This verse lists individuals holding specific positions. 'Shaya' is a personal name, 'sofer' means 'scribe', 'tsadoq' and 'evyatar' are personal names, and 'kohanim' is plural for 'priests'. The 've' is a conjunction meaning 'and'.
[2SA.20.26] And also Ira the Jari was a priest to David. [§]
ve-gam ‘Ira ha-Yari haya kohen le-David.
This verse states that Ira the Jari was a priest to David. ‘Ira is a proper name, meaning ‘watchful’. ha-Yari means ‘the Jari’, being a family or place of origin designation. haya means ‘was’ or ‘is’. kohen means ‘priest’. le-David means ‘to David’.
2SA.21
[2SA.21.1] And there was a famine in the days of David for three years, year after year. And David sought the face of Yahveh. And Yahveh said to Saul and to the house of blood, concerning that he killed the Gibeonites. [§]
Va-yhi ra'av bimei David shalosh shanim shanah acharei shanah va-yevakesh David et pnei Yahveh sav'Yomar Yahveh el Sha'ul ve'el beit hadamim al asher hemit et haGibeonim.
This verse describes a famine during the days of David that lasted for three years. David inquired of Yahveh, and Yahveh spoke to Saul and the house of blood regarding the death of the Gibeonites.
[2SA.21.2] The king called to the Gibeonites and said to them, “And the Gibeonites are not of the children of Israel, but are remnant of the Amorites. And the children of Israel have sworn an oath to them. And Saul sought to strike them, because of his jealousy for the children of Israel and Judah.” [§]
va-yik-ra ha-me-lech lig-vi-on-im va-yo-mer a-lei-hem ve-ha-giv-on-im lo mib-nei yis-ra-el he-ma ki im-mi-ye-ter ha-em-o-ri u-ve-nei yis-ra-el nish-beu la-hem va-ye-va-kesh sha-ul le-ha-kot-am be-kan-o-to liv-nei yis-ra-el vi-hu-da
This verse describes a situation where the king calls to the Gibeonites and asks about their origins. The Gibeonites state they are not of the children of Israel, but are remnant of the Amorites. The children of Israel had sworn an oath to them. Saul, driven by jealousy for the children of Israel and Judah, seeks to strike them down.
[2SA.21.3] And David said to the Gibeonites, "What shall I do for you, and with what shall I atone? And bless the inheritance of Yahveh." [§]
Va-yo-mer Da-vid el-ha-giv-o-nim mah eh-eh-seh la-chem u-vah-mah eh-khaf-fer u-var-khu et-nach-a-lat Yahveh.
This verse records David speaking to the Gibeonites, asking what he can do to atone for the injustice done to them by Saul. 'Va-yo-mer' means 'and he said'. 'Da-vid' is David. 'El-ha-giv-o-nim' means 'to the Gibeonites'. 'Mah eh-eh-seh la-chem' means 'what shall I do for you?'. 'U-vah-mah eh-khaf-fer' means 'and with what shall I atone?'. 'U-var-khu et-nach-a-lat Yahveh' means 'and bless the inheritance of Yahveh'.
[2SA.21.4] And the Gibeonites said to him, "I have no silver and no gold with Saul and with his house, and we have no man to kill in Israel." And he said, "What are you saying? What shall I do for you?" [§]
Va-yom-ru lo ha-giv-o-nim ein-lai kesef ve-zahav im-sha-ul ve-im-beito ve-ein-lanu ish le-hamit be-yis-ra-el va-yomer mah-atem omrim e-eh-seh la-chem
This verse describes a conversation between the Gibeonites and someone (implied to be Saul or his representative). The Gibeonites state they have no silver or gold with Saul or his house, and they have no one among them who should be killed in Israel. The recipient then asks what they are saying and what he should do for them.
[2SA.21.5] And they said to the king, "The man who has destroyed us and who plotted against us is being wiped out from being established throughout all the border of Israel." [§]
va-yom-ru el-ha-me-lech ha-ish a-sher ki-la-nu va-a-sher di-mah-la-nu nish-mad-nu mei-hit-ya-tsev be-chol gə-vul yis-ra-el
This verse is spoken by people to the king. They are describing a man who has destroyed them and plotted against them, and as a result, they are being wiped out throughout the land of Israel. 'Va-yom-ru' means 'and they said'. 'El-ha-melech' means 'to the king'. 'Ha-ish' means 'the man'. 'A-sher' means 'that' or 'who'. 'Ki-la-nu' means 'destroyed us'. 'Va-a-sher' means 'and who'. 'Di-mah-la-nu' means 'plotted against us'. 'Nish-mad-nu' means 'we are being wiped out'. 'Mei-hit-ya-tsev' means 'from being established'. 'Be-chol gə-vul yis-ra-el' means 'throughout all the border of Israel'.
[2SA.21.6] Give to us seven men from his sons, and we will deliver them to Yahveh at Givah, the chosen place of Yahveh. And the king said, “I will give [them].” [§]
yoonat-tan-lah-nu shiv-ah ah-nash-eem mee-bah-nahv-ee-vav veh-ho-kah-ah-noom lah-Yahveh beh-giv-aht shah-ool beh-heer Yahveh sav-yohm-er hah-meh-lech ah-nee eh-tehn.
This verse describes a request to Saul, the king, to provide seven men from his sons to be sacrificed to Yahveh. It is a response to a crisis, likely involving a famine or military defeat. The phrase ‘beh-heer Yahveh’ means ‘chosen by Yahveh,’ suggesting that the location, Givah, was a significant religious site. ‘Sav-yohm-er’ indicates ‘and the king said.’
[2SA.21.7] And the king showed mercy to Mefiboshet son of Jonathan son of Saul, because of the oath of Yahveh which was between them, between David and between Jonathan son of Saul. [§]
va-yachmol ha-melech al-mefee-boshet ben-yohanan ben-shaul al-shvuat Yahveh asher beinotam bein david ubein yohanan ben shaul.
This verse describes the king showing mercy to Mefiboshet, the son of Jonathan and Saul, because of the oath between Yahveh, David, and Jonathan son of Saul. 'Vayachmol' means 'and he showed mercy'. 'Hamelech' is 'the king'. 'Mefiboshet' is a proper name. 'Ben' means 'son of'. 'Shaul' is Saul. 'Shvuat' means 'oath'. 'Yahveh' is the proper name of God. 'Asher' means 'which' or 'because of'. 'Beinotam' means 'between them'. 'David' is a proper name. 'Ubein' means 'and between'.
[2SA.21.8] And the king took the two sons of Rizpah, daughter of Aiah, who she bore to Saul: Armoni and Mefibosheth. And he took the five sons of Michal, daughter of Saul, who she bore to Adriel, son of Barzillai the Meholathite. [§]
Va-yik-akh ha-me-lekh et-she-nei ben-ei Ritz-pah bat-Ay-ah asher yal-dah le-Sha-ul et-Armo-nee ve-et-Mef-ee-bosheth ve-et-cha-me-shet ben-ei Mikhal bat-Sha-ul asher yal-dah le-Ad-ree-el ben-Bar-zil-lai ha-meh-ho-la-tee.
This verse describes a king taking the sons of Rizpah, daughter of Aiah, whom she bore to Saul, Armoni and Mefibosheth, and the five sons of Michal, daughter of Saul, whom she bore to Adriel, son of Barzillai the Meholathite.
[2SA.21.9] And he gave them into the hand of the Gibeonites, and they raised them up on the mountain before Yahveh, and they fell seven together, and they were killed in the days of the first harvest, the beginning of the barley harvest. [§]
Va-yit-ten-em be-yad ha-giv-on-im va-yo-kee-um ba-har lif-nei Ye-ho-vah va-yip-lu shiv-ah-tim ya-chad ve-hem-ma hum-tu bi-yimei ka-tzeer ba-rish-o-nim te-chi-lat katz-eer se-o-rim.
This verse describes the Gibeonites executing seven men as punishment for Saul’s broken covenant with them. 'Va-yit-ten-em' means 'and he gave them'. 'Be-yad' means 'into the hand of'. 'Ha-giv-on-im' means 'the Gibeonites'. 'Va-yo-kee-um' means 'and they raised them up' (or executed them). 'Ba-har' means 'on the mountain'. 'Lif-nei Ye-ho-vah' means 'before Yahveh'. 'Va-yip-lu' means 'and they fell'. 'Shiv-ah-tim' means 'seven'. 'Ya-chad' means 'together'. 'Ve-hem-ma hum-tu' means 'and they were killed'. 'Bi-yimei ka-tzeer' means 'in the days of harvest'. 'Ba-rish-o-nim' means 'the first'. 'Te-chi-lat katz-eer se-o-rim' means 'the beginning of harvest of barley'.
[2SA.21.10] And Rizpah, the daughter of Aiah, took the cloth and spread it for them toward the rock, from the beginning of harvest until rain fell from the sky. And she did not allow birds of the sky to rest upon them during the day, nor beasts of the field at night. [§]
Va-tee-kah Ree-tsfah bat-ah-yah et-ha-sak va-ta-teh-hu lah el-ha-tsoor mit-hee-lat ka-tseer ad nee-takh-ma-yim a-lay-hem min-ha-sha-ma-yim ve-lo-na-tan ohf ha-sha-ma-yim la-no-akh a-lay-hem yo-mam ve-et kha-yat ha-sa-deh la-yi-lah.
This verse describes Rizpah's vigil over the bodies of her sons and Saul's sons after they were hung. She spread a cloth (the 'sak') and exposed the bodies to the elements – the sun during the day and wild animals at night – preventing birds from landing on them and animals from disturbing them. She did this from the beginning of harvest until rain fell from the sky.
[2SA.21.11] And it was reported to David concerning that which Rizpah daughter of Aiah, concubine of Saul, had done. [§]
va-yugad le-david et asher-asah ritzpah bat-ayah pilegesh shaul
This verse recounts that information was told to David concerning what Rizpah, daughter of Aiah, a concubine of Saul, had done. The verb 'yugad' means 'to be told' or 'to be reported'. 'Et' is a grammatical particle marking the direct object. 'Asher' means 'that which'. 'Pilegesh' refers to a concubine or secondary wife.
[2SA.21.12] And David went and took the bones of Saul and the bones of Jonathan his son from the people of Jabesh Gilead, who had stolen them from the open space of Beth Shan, where the Philistines had hung them on the day the Philistines struck down Saul on Gilboa. [§]
Va-yelech David va-yiqach et atzmot Sha’ul ve-et atzmot Yehohanan beno me’et ba’alei Yavish Gil’ad asher ganvu otam merhov Beit-shan asher telavum sham haP’lishtim beyom hakoht P’lishtim et Sha’ul bagilboa.
This verse describes David retrieving the bones of Saul and Jonathan from the people of Jabesh Gilead. The Philistines had taken the bodies after a battle and displayed them at Beth Shan. The people of Jabesh Gilead secretly retrieved the bodies and buried them, and now David recovers the bones for proper burial.
[2SA.21.13] And he brought up from there the bones of Saul and the bones of Jonathan his son, and they gathered the bones of the executed. [§]
vayya'al misham et atzmote sha'ul ve'et atzmote yehohnatan beno vayya'asfu et atzmote hammuqa'im
This verse describes the retrieval of the bones of Saul and Jonathan, and the bones of those who were executed with them. "Vayya'al" means "and he brought up". "Misham" means "from there". "Atzmote" means "bones". "Sha'ul" is Saul. "Ve'et" means "and". "Yehohnatan" is Jonathan. "Beno" means "his son". "Vayya'asfu" means "and they gathered". "Hammuqa'im" means "the executed".
[2SA.21.14] And they buried the bones of Saul and Jonathan his son in the land of Benjamin, in the shade, in the tomb of Kish his father, and they did all that the king commanded. And Elohim favored the land afterward. [§]
vayik'bru et 'atzmot Sha'ul vi-Yohanan beno b'eretz Binyamin b'tzelah b'kever Kish aviv vayasu kol asher tzivah ha-melech vayeta'er Elohim la-aretz acharei ken.
This verse describes the burial of Saul and Jonathan. 'Vayik'bru' means 'they buried.' 'Et' is a particle marking the direct object. 'Atzmot' means 'bones.' 'Sha'ul' is Saul's name. 'Vi-Yohanan beno' means 'and Jonathan his son.' 'B'eretz Binyamin' means 'in the land of Benjamin.' 'B'tzelah' means 'in the shade' (or a specific location). 'B'kever Kish aviv' means 'in the tomb of Kish his father.' 'Vayasu' means 'and they did.' 'Kol asher tzivah ha-melech' means 'all that the king commanded.' 'Vayeta'er Elohim la-aretz' means 'and Elohim favored the land.' 'Acharei ken' means 'afterward.'
[2SA.21.15] And there was yet another war of the Philistines against Israel. And David went down, and his servants with him, and they fought against the Philistines, and David grew tired. [§]
va-tee hee-ode mil-cha-mah la-pleesh-teem et yis-ra-el va-ye-red da-veed va-av-a-dav im-o va-yil-la-che-mu et pleesh-teem va-ya-af da-veed
This verse describes another battle between the Philistines and Israel. David and his servants went down and fought against the Philistines, and David grew weary.
[2SA.21.16] And Ishbi-benob resided in Nob, among the offspring of the Rephaim, and the weight of his spear was three hundred shekels of bronze, and he was wearing a new belt, and he said to strike David. [§]
v'yishbi b'nov asher bili'dei harapha u'mishqal keyno shlosh me'ot mishqal nechoshet v'hu hagur chadasha vayomer lehakot et-David.
This verse describes a man named Ishbi-benob who was one of the descendants of the Rephaim, giants. It details the weight of his spear – three hundred shekels of bronze – and that he was wearing a new belt. Finally, it states that he proclaimed his intention to strike David.
[2SA.21.17] And Abishai son of Zeruiah helped him, and he struck the Philistine and killed him. Then the men of David swore to him, saying, "You will not go out with us to war anymore, and you will not extinguish the light of Israel." [§]
Va-ya-az-ar-lo A-vi-shai ben-Tzru-ya-ha va-yak et ha-Pelishti va-ye-mi-te-hu. Az nish-be-u an-shei-David lo le-emor lo-te-tzei od it-anu la-mil-cha-mah ve-lo te-ka-beh et ner Yis-ra-el.
This verse describes Abishai, son of Zeruiah, assisting David by striking and killing a Philistine. Following this act, David’s men swore an oath to him, promising not to go to war with him again, and that he would not extinguish the 'light of Israel'. The term 'light of Israel' is understood to refer to the royal line or the hope of the nation.
[2SA.21.18] And it came to pass after that, there was still war at Gob with the Philistines. Then Sivkhai the Hushathite struck Saph, who was of the descendants of the Rephaim. [§]
Va-yi-hi akh-a-rei-khen va-ti-hi od ha-mil-kha-mah be-gov im-pli-sh-tim az hi-kah siv-khai ha-khu-sha-ti et-saf asher bi-li-dei ha-ra-fah.
This verse describes a subsequent battle between Israel and the Philistines. It specifically names Sivkhai the Hushathite as the one who struck Saph, who was one of the descendants of the Rephaim (giants). The 'va' and 'et' are grammatical particles indicating conjunction and direct object marker, respectively.
[2SA.21.19] And the war continued at Gob with the Philistines, and Elhanan, son of Jaare-oregim the weaver, from Bethlehem, struck Goliath the Gittite. And the shaft of his spear was like a weaver’s shuttle. [§]
Va-tee-hee-ohd ham-mil-ha-mah begov im-plish-teem va-yak el-ha-nan ben-ya-arei or-geem beit ha-lach-mee et ga-lyat ha-giti ve-etz chanito kim-nor or-geem.
This verse describes another battle between Israel and the Philistines. Elhanan, son of Jaare-oregim from Bethlehem, struck down Goliath the Gittite. The shaft of his spear was as thick as a weaver’s shuttle.
[2SA.21.20] And there was yet another battle in Gath, and there was a man of Madoon, and the fingers of his hands and the fingers of his feet were six and six, twenty-four in number, and he also was born to Haraphah. [§]
Va-tee hee ode mil-cha-mah be-gat, va-yhee ish ma-don, ve-etz-be-ot ya-dayv ve-etz-be-ot rag-lav shesh va-shesh, es-rim ve-ar-ba, mis-par, ve-gam-hu yul-lad le-ha-ra-pah.
This verse describes another battle in Gath, and then introduces a man from Madoon who has six fingers on each hand and six toes on each foot, totaling twenty-four digits. It also states that he was born to Haraphah.
[2SA.21.21] He insulted Israel, and Jonathan, the son of Shimei, brother of David, struck him. [§]
vaycharif et yisrael vayakehu yehonatan ben shimeay achi david
This verse describes Jonathan, the son of Shimei and brother of David, striking Israel. 'Vaycharif' means 'he insulted' or 'he acted harshly towards'. 'Vayakehu' means 'he struck him'. 'Yohonatan' is a name meaning 'Yahveh has given'. 'Ben' means 'son of'. 'Shimeay' is a name. 'Achi' means 'brother of'. 'David' is a name.
[2SA.21.22] And these four were born to Haraph in Gath, and they fell by the hand of David and by the hand of his servants. [§]
et-arba'at eleh yuladu leharapha begat vayiplu beyad-david uveyad avadav.
This verse describes four sons born to Haraph in Gath who fell by the hand of David and his servants. "Et" is an untranslatable particle marking a direct object. "Arba'at" means "four". "Eleh" means "these". "Yuladu" means "they will be born". "Leharapha" means "to Haraph". "Begat" means "in Gath". "Vayiplu" means "and they fell". "Beyad-david" means "by the hand of David". "Uveyad avadav" means "and by the hand of his servants".
2SA.22
[2SA.22.1] And David spoke to Yahveh the words of this song on the day that Yahveh delivered him from the hand of all his enemies and from the hand of Saul. [§]
Va-ye-da-ber Da-vid la-Yahveh et-di-vrei ha-shi-rah ha-zot be-yom hi-tzil Yahveh oto mi-kaf kol-oy-vav u-mi-kaf Sha-ul.
This verse describes David speaking to Yahveh the words of this song on the day Yahveh rescued him from the hand of all his enemies and from the hand of Saul.
[2SA.22.2] And said Yahveh, "My rock, and my fortress, and my refuge for me." [§]
va-yo-mar Yahveh sal-ai u-met-su-da-ti u-mef-la-ti-li.
This verse consists of a verb and three nouns, all in relationship to Yahveh. 'Va-yo-mar' means 'and said'. 'Sal'ai' means 'my rock'. 'U-met-su-da-ti' means 'and my fortress'. 'U-mef-la-ti-li' means 'and my refuge for me'. The overall sense is a declaration of Yahveh's characteristics and the security they provide.
[2SA.22.3] The Gods of my rock, I will trust in Him. My shield and the horn of my salvation, my fortress and my refuge, my savior, from violence You will save me. [§]
Elohei tzuriy echseh-bo, magini v'keren yish'i misgavi u'menusiy moshi'i mechamas toshie'ni.
This verse uses several names and titles for God, as well as descriptive language. "Elohei" means "the Gods of". "Tzuri" means "my rock". "Echseh-bo" means "I will trust in Him". "Magini" means "my shield". "V'keren yish'i" means "and the horn of my salvation". "Misgavi" means "my fortress". "U'menusiy" means "and my refuge". "Moshi'i" means "my savior". "Mechamas" means "from violence". "Toshie'ni" means "You will save me". The verse expresses trust in God as a protector and deliverer.
[2SA.22.4] Praised be the one I will call Yahveh, and from my enemies I will be saved. [§]
mehoolal ekrah Yahveh oomeoyvai ivvasha.
This verse contains several components. 'Mehoolal' means 'praised'. 'Ekrah' means 'I will call'. 'Yahveh' is the proper name of God. 'Oomeoyvai' means 'from my enemies'. 'Ivasha' means 'I will be saved'. The structure implies a declaration of praising God and finding salvation from enemies.
[2SA.22.5] For the breaking of death has overwhelmed me, and torrents of the not-worthless have swallowed me. [§]
ki afafuni mishbrei-mavet nachalei beli-ya'al yeva'atuni.
This verse describes a state of being overwhelmed by troubles. "ki" means "for" or "because". "afafuni" means "they have surrounded me" or "they have overwhelmed me". "mishbrei-mavet" literally translates to "breaking of death", meaning severe pains or crises related to death. "nachalei beli-ya'al" translates to "torrents of not-worthless", which means wicked or evil forces or troubles. "yeva'atuni" means "they have swallowed me" or "they have engulfed me".
[2SA.22.6] The pains of the underworld surround me; the snares of death are before me. [§]
chevelay sh’ol savvuni kid’muni mokshey-mavet
This verse describes being surrounded by the pains of the underworld and the snares of death. ‘Chevelay’ refers to cords or pains. ‘Sh’ol’ is the underworld or grave. ‘Savvuni’ means to surround. ‘Kid’muni’ means before me, or in my presence. ‘Mokshey-mavet’ refers to snares or traps of death.
[2SA.22.7] When I am in distress, I call upon Yahveh, and to the Gods I call. And He heard my voice from His palace, and my cry in His ears. [§]
Ba-tsar-lee ek-rah Yahveh ve-el Elohim ek-rah va-yishma me-hey-chah-lo ko-lee ve-shav-ah-tee be-oz-nahv.
This verse describes a plea for help to the Gods. 'Ba-tsar-lee' means 'when I am in distress'. 'Ek-rah' means 'I call'. 'Yahveh' is the proper name of God. 'Elohim' refers to the Gods in a plural sense. 'Va-yishma' means 'and He heard'. 'Me-hey-chah-lo' means 'from His palace'. 'Ko-lee' means 'my voice'. 'Ve-shav-ah-tee' means 'and my cry'. 'Be-oz-nahv' means 'in His ears'.
[2SA.22.8] And the land churned and trembled. The foundations of the heavens will tremble, and they churned because it burned with anger to Him. [§]
vee-tga-ash va-tee-re-ash ha-ah-retz mo-sdo-tot ha-sha-ma-yim yeer-ga-zoo va-yeet-ga-ash-oo kee-cha-rah lo
This verse describes a violent shaking of the earth and heavens, caused by God’s wrath. 'vee-tga-ash' means 'and it churned'. 'va-tee-re-ash' means 'and it trembled'. 'ha-ah-retz' means 'the land'. 'mo-sdo-tot' means 'foundations'. 'ha-sha-ma-yim' means 'the heavens'. 'yeer-ga-zoo' means 'they will tremble'. 'va-yeet-ga-ash-oo' means 'and they churned'. 'kee' means 'because'. 'cha-rah' means 'it burned with anger'. 'lo' means 'to Him'.
[2SA.22.9] Smoke ascended in his nostrils, and fire devours from his mouth. Embers blazed from him. [§]
alah ashan be-apo ve-esh mipiv tochel gechalim ba'aru mimenu.
This verse describes a display of divine power, likely related to anger or judgment. 'alah means 'went up' or 'ascended', referring to smoke. 'ashan is 'smoke'. 'be-apo' means 'in his nostrils', a metaphorical expression for anger. 've-esh' means 'and fire'. 'mipiv' means 'from his mouth'. 'tochel' means 'devours' or 'eats'. 'gechalim' means 'coals' or 'embers'. 'ba'aru' means 'burned' or 'blazed'. 'mimenu' means 'from him'.
[2SA.22.10] And the heavens bent, and the Gods descended, and mist was under their feet. [§]
Va-yet sha-ma-yim va-ye-rad va-a-ra-fel ta-chat rag-lav
This verse describes a theophany, a visible manifestation of a divine being. 'Va-yet' means 'and inclined/bent'. 'Sha-ma-yim' is the plural for 'heavens'. 'Va-ye-rad' means 'and descended'. 'A-ra-fel' refers to thick clouds or mist. 'Ta-chat' means 'under' or 'beneath'. 'Rag-lav' means 'his feet' (plural). The verse describes the heavens being bent or inclined as the Gods descended, with a mist forming under their feet.
[2SA.22.11] And he rode on a cherub and he flew, and he appeared on the wings of wind. [§]
vayirkav al keruv vayaf vayera al knfei ruh
This verse describes a divine being riding on a cherub and flying, appearing on the wings of wind. 'Vayirkav' means 'and he rode'. 'Al' means 'on'. 'Keruv' is 'cherub'. 'Vayaf' means 'and he flew'. 'Vayera' means 'and he appeared'. 'Al' again means 'on'. 'Knfei' means 'wings of'. 'Ruh' means 'wind'.
[2SA.22.12] And He placed darkness around Him, shelters of the crawlers of water, heavy clouds. [§]
va-ya-shet khoshek savivotav suk-kot khash-rat-mayim avei shkhakim
This verse describes darkness surrounding Him, shelters of moisture, and heavy clouds. 'Vayyashet' means 'and He placed'. 'Choshek' means 'darkness'. 'Savivotav' means 'around Him'. 'Sukkot' means 'shelters' or 'booths'. 'Khashrat-mayim' is a compound word meaning 'moisture's crawlers' or 'creatures of the waters'. 'Abei' means 'thick' or 'heavy'. 'Shkhakim' means 'clouds'.
[2SA.22.13] From the brightness before him, coals of fire blazed. [§]
min-nog-gah neg-doh bah-ah-roo gah-chal-ay-esh
This verse describes something emanating from God’s brilliance. 'min nogah' means ‘from brightness’ or ‘from splendor’. 'negdoh' means ‘before him’ or ‘in his presence’. 'ba'aru' means ‘burned’ or ‘blazed’. 'gachaley-esh' means ‘coals of fire’.
[2SA.22.14] Yahveh will thunder from the heavens, and the Most High will give his voice. [§]
yar'em min-shamayim Yahveh v'elyon yitten qolo.
This verse describes Yahveh thundering from the heavens and the Most High giving voice. "Yar'em" is a verb meaning to thunder. "Min-shamayim" means from the heavens. "Yahveh" is the proper name of God. "V'elyon" means the Most High. "Yitten" is a verb meaning to give. "Qolo" means his voice.
[2SA.22.15] And he sent arrows and scattered them, thunder, and he roared. [§]
Va-yish-lach chi-tzim va-ye-fee-tzem ba-rak va-ya-home-em.
This verse describes God sending arrows and scattering them, accompanied by thunder and causing a roar. 'Va-yish-lach' means 'and he sent'. 'Chi-tzim' is 'arrows'. 'Va-ye-fee-tzem' means 'and he scattered'. 'Ba-rak' means 'thunder'. 'Va-ya-home-em' means 'and he roared'. The subject of all these actions is implied to be God.
[2SA.22.16] The channels of the sea were exposed, and the foundations of the earth were revealed by the rebuke of Yahveh, from the breath of the wind of his anger. [§]
vayyera'u afikee yam yiggalu mosdot tevel beg'arat Yahveh minnishmat ruach apo
This verse describes a powerful display of Yahveh's power over the seas and the foundations of the earth. "Vayyera'u" means "were exposed" or "appeared". "Afikee yam" means "the channels of the sea". "Yiggalu" means "were revealed" or "were uncovered". "Mosdot tevel" means "the foundations of the earth". "Beg'arat Yahveh" means "by the rebuke of Yahveh". "Minnishmat ruach apo" means "from the breath of the wind of his anger". The verse is poetic and speaks of a divine display of power.
[2SA.22.17] He will send from height, He will take me. He will draw me out from many waters. [§]
yish-lakh mee-ma-rom yik-ka-che-nee yam-she-nee mee-mai-yim rab-beem
This verse contains several names and words related to God. 'Mimarom' means 'from height' or 'from the heavens'. 'Yikkacheni' means 'He will take me'. 'Yamshcheni' means 'He will draw me out'. 'Mimayim rabbim' means 'from many waters'. The implicit subject of the verbs is a divine being.
[2SA.22.18] May He save me from my powerful enemy, from my haters, for they have become strong against me. [§]
ya-tzee-lay-nee may-oy-vee ahz mee-sohn-ay-ee kee ah-motz-oo mee-men-nee
This verse describes a plea for deliverance from a powerful enemy and those who hate. It expresses the idea that the enemy has become too strong. Each word is being translated directly. ‘Yatzileeni’ means ‘He will save me’. ‘Me-oyevi’ means ‘from my enemy’. ‘Az’ means ‘powerful’. ‘Misoneai’ means ‘from my haters’. ‘Ki’ means ‘for/because’. ‘Amotzu’ means ‘they are strong’. ‘Mimennee’ means ‘from me’.
[2SA.22.19] He will come before me in the day of my distress, and it was Yahveh who was a support to me. [§]
ye-kad-mu-nee beh-yohm eh-ee-dee va-yhee Yahveh mish-ahn lee
This verse contains several key names and words. "ye-kad-mu-nee" means "He will come before me." "beh-yohm" means "in the day." "eh-ee-dee" means "of my distress." "va-yhee" means "and it was." "Yahveh" is the proper name of God. "mish-ahn" means "support" or "reliance." "lee" means "to me."
[2SA.22.20] He who goes out to spaciousness delivers me, for He desires in me. [§]
va-yo-tzeh lam-mer-chav oh-tee ye-chal-tse-nee kee-cha-fetz bee.
This verse uses several names and descriptions of the divine. 'Yotzeh' comes from the root meaning 'to go out' or 'to exit', and here is understood as one who 'goes out' or 'exits' on behalf of someone. 'Lamerchav' means 'to spaciousness' or 'to a wide place'. 'Otee' is the pronoun 'me'. 'Yechaltseeni' means 'he will deliver me'. 'Kee' means 'because' or 'for'. 'Chafetz' means 'to desire' or 'to delight in'. 'Bee' means 'in me'. Therefore the verse describes the divine acting to deliver someone, because of a desire for them.
[2SA.22.21] May Yahveh recompense me according to my righteousness, and may He return to me according to the greatness of my hands. [§]
yig-mel-eh-nee yeh-vah-veh ke-tzee-d-kah-tee ke-bor yah-dah-y yah-sheev lee.
This verse contains several names for God and descriptive words. 'Yigmeleni' means 'He will recompense me'. 'Yehveh' is the proper name of God. 'Ketzidkati' means 'according to my righteousness'. 'Kebor yadai' means 'according to the greatness of my hands'. 'Yasheev lee' means 'He will return to me'.
[2SA.22.22] For I have kept the ways of Yahveh, and I have not acted wickedly from the Gods. [§]
kee sha-mar-tee dar-kay yahuveh ve-lo ra-sha-tee may-elo-hay
This verse consists of several parts. 'Kee' means 'because' or 'for'. 'Sha-mar-tee' means 'I have kept'. 'Dar-kay' means 'ways of'. 'Yahuveh' is the proper name of God. 'Ve' means 'and'. 'Lo' means 'not'. 'Ra-sha-tee' means 'I have acted wickedly'. 'May' means 'from'. 'Elo-hay' means 'the Gods'. The verse expresses a reason for a positive outcome – the speaker has maintained a righteous path.
[2SA.22.23] For all of His judgments are before me, and His laws are not restrained from it. [§]
ki kol-mish-pa-taw le-neg-di ve-chuq-o-tav lo-a-sur mi-men-nah
This verse speaks of God's judgments and laws being present and accessible. "ki" means "for" or "because". "kol" means "all". "mishpatav" means "His judgments". "le negdi" means "before my face" or "present with me". "ve" means "and". "chuqotav" means "His statutes" or "His laws". "lo asur" means "not forbidden" or "not restrained". "mimenah" means "from it" or "from her". Considering the context, "her" likely refers back to God's laws, personifying them.
[2SA.22.24] And I will be complete to Him, and I will keep myself from my sin. [§]
va'ehyeh tamim lo v'eshtamrah me'avoni
This verse consists of a conjunction ('va' - and), a future tense verb ('ehyeh' - I will be), an adjective ('tamim' - complete, blameless), a pronoun ('lo' - to him), another conjunction ('va' - and) a verb ('eshtamrah' - I will keep myself) and a prepositional phrase ('me'avoni' - from my sin). The verse describes a commitment to being blameless before God and to guarding against sin.
[2SA.22.25] And Yahveh returned to me as my righteousness, as my reward before his eyes. [§]
va-ya-shev Yahveh li k'tsid-ka-ti k'bo-ri l'ne-ged ei-nav.
This verse describes Yahveh acting on behalf of the speaker. 'Va-ya-shev' means 'and returned' or 'and sat', suggesting a turning point or a restoration. 'Li' means 'to me' or 'for me'. 'K'tsid-ka-ti' means 'according to my righteousness' or 'as my righteousness'. 'K'bo-ri' means 'as my reward' or 'as my portion'. 'L'ne-ged ei-nav' means 'before his eyes' or 'in his presence'.
[2SA.22.26] With the pious one, the Gods will act piously. With the mighty one, the Gods will act perfectly. [§]
im-kha-sid ti-ti-kha-sad im-gib-bor ta-mim ti-ta-mam
This verse uses repetition to emphasize God’s character. ‘Khasid’ means pious or devoted, and ‘gibbor’ means strong or mighty. The verbs ‘tithassa’ and ‘tittamam’ are causative forms, meaning God acts in a certain way *toward* these individuals. The verse is constructed as a parallelism, where similar ideas are expressed in slightly different ways.
[2SA.22.27] With the foolish you will be foolish, and with the stubborn you will twist. [§]
im-navar titavar ve-im-ikeish titaphal.
This verse contains three root words. 'Navar' means 'to be foolish', 'titavar' is a second person feminine singular future tense form meaning 'you will be foolish'. 'Ikeish' means 'to be crooked or stubborn', and 'titaphal' is a second person feminine singular future tense form meaning 'you will twist or pervert'. 'Im' means 'with'. The verse speaks to a woman.
[2SA.22.28] And the afflicted people, I will save, and your eyes upon the haughty, I will cast down. [§]
ve'et-am ani toshia ve'einecha al-ramim tashpil
This verse consists of a conjunction, a prepositional phrase specifying the people to be saved, a verb meaning "to save", another conjunction, a possessive pronoun and noun phrase describing eyes, a preposition meaning "upon", a noun meaning "the haughty", and a verb meaning "to cast down". The verse describes God saving the afflicted and casting down the haughty.
[2SA.22.29] For you are my lamp, Yahveh, and Yahveh will brighten my darkness. [§]
Ki-ata neiri Yahveh vaYahveh yagihah chashki.
This verse contains the name Yahveh twice. "Ki" means "for". "Ata" means "you". "Neiri" means "my lamp". "Yagihah" means "will brighten" or "will illuminate". "Chashki" means "my darkness". The verse is a statement of faith, declaring Yahveh as the source of light in the speaker’s darkness.
[2SA.22.30] For in weeping I will run into the Gods, and I will leap over a wall. [§]
kee beh-kah ah-rooz geh-dood beh-elohai ah-dal-leg shoor
This verse contains several names and words that require literal translation. "kee" means "because" or "for". "beh-kah" means "in weeping". "ah-rooz" means "I will run". "geh-dood" means "a troop" or "a company". "beh-elohai" means "in the Gods". "ah-dal-leg" means "I will leap over". "shoor" means "a wall". Therefore, the verse speaks of running into the Gods while weeping and leaping over a wall.
[2SA.22.31] The God is perfect in His way, the word of Yahveh is refined, He is a shield to all those who trust in Him. [§]
ha-El tamim darkkho, imrat Yahveh tzurpha, magen hu lchol hahosim bo.
This verse describes God and His word as perfect and a shield for those who trust in Him. 'ha-El' means 'the God'. 'tamim' means 'complete' or 'perfect'. 'darkkho' means 'His way' or 'His path'. 'imrat' means 'the word of'. 'Yahveh' is the proper name of God. 'tzurpha' means 'refined' or 'pure'. 'magen' means 'shield'. 'hu' means 'He'. 'lchol' means 'to all'. 'hahosim' means 'those who trust'. 'bo' means 'in Him'.
[2SA.22.32] For who is God besides Yahveh? And who is the rock besides the Gods our? [§]
kee mee-el mee-bal-ah-deh-ee Yahveh; oo mee tsoor mee-bal-ah-deh-ee Elohim-noo.
This verse asks a rhetorical question about the uniqueness of God. "Mee-el" means "who is God?". "Mee-bal-ah-deh-ee" means "apart from" or "besides". "Yahveh" is the proper name of God. "Tsoor" means "rock". "Elohim-noo" means "the Gods our". The verse essentially asks 'who is God apart from Yahveh?' and 'who is the rock apart from the Gods our?'
[2SA.22.33] The God is my fortress, strength, and His ways are perfect. [§]
ha-El ma'uzi khayil vayater tamim darkkho.
This verse uses several important names and words. "ha-El" means "the God". "ma'uzi" comes from the root meaning "strength" or "fortress", and here functions as "my fortress". "khayil" means strength or power. "vayater" means "and is perfect" or "and remains complete". "tamim" means complete, perfect, or whole. "darkkho" means "his ways". The verse speaks of God as a fortress and speaks of the perfection of His ways.
[2SA.22.34] He makes his feet equal like deer, and upon my high places he will establish me. [§]
mishaveh raglav ka'ayyalot ve'al bamotai ya'amideni
This verse uses metaphorical language describing God's strength and provision. 'mishaveh' means 'to level' or 'to make equal', and in this context, it refers to God making the ground even for the speaker's feet. 'raglav' is 'his feet'. 'ka'ayyalot' means 'like does' or 'like deer'. 've'al' means 'and upon'. 'bamotai' is 'my heights' or 'my high places'. 'ya'amideni' means 'he will establish me' or 'he will set me'.
[2SA.22.35] God teaches my hands for war, and He has bent a copper bow, my arms. [§]
melammed yedai lamillhama venihat keshet nehusha zro’otai
This verse contains several components. 'Melammed' means 'teaching'. 'Yedai' means 'my hands'. 'Lamillhama' means 'for war'. 'Venihat' means 'and He has bent'. 'Keshet' means 'bow'. 'Nehusha' means 'copper'. 'Zro’otai' means 'my arms'. The verse describes God teaching someone how to fight, and strengthening their arms like a bent copper bow.
[2SA.22.36] And you gave to me the shield of your salvation, and your humility makes me great. [§]
va-ti-ten lee ma-gen yish-eh-cha va-ah-no-tech tar-beh-nee
This verse consists of several components. 'Va-ti-ten' means 'and you gave'. 'Lee' means 'to me'. 'Ma-gen' means 'shield'. 'Yish-eh-cha' is a combination of 'yishah' (salvation) and the possessive suffix 'cha' (your), thus meaning 'your salvation'. 'Va-ah-no-tech' means 'and your humility'. 'Tar-beh-nee' means 'it makes me great' or 'it enlarges me'. The verse expresses gratitude for divine protection and a sense of empowerment.
[2SA.22.37] You widen my steps beneath me, and my ankles have not stumbled. [§]
tar-kheev tza-ah-dee takh-tay-nee v’lo mah-ah-doo kar-soo-lai.
This verse uses several words that describe God’s provision and support. ‘Tar’kheev’ means to widen or make spacious. ‘Tza’dee’ refers to steps or strides. ‘Takh-tay-nee’ is under me. ‘V’lo’ is ‘and not’. ‘Mah-ah-doo’ means to stumble. ‘Kar-soo-lai’ is my ankles (plural). The verse is a statement of trust and security in God’s care.
[2SA.22.38] I will pursue my enemies and I will destroy them, and I will not return until they are finished. [§]
erdefa oyvai va'ashmideim ve'lo ashuv ad kalotam
This verse contains several components. 'erdefa' means 'I will pursue'. 'oyvai' means 'my enemies'. 'va'ashmideim' means 'and I will destroy them'. 've'lo' means 'and not'. 'ashuv' means 'I will return'. 'ad kalotam' means 'until their completion', or 'until they are finished'. The verse describes a relentless pursuit and destruction of enemies, with no return until the task is complete.
[2SA.22.39] And I will eat them, and I will crush them, and they will not rise, and they fell under my feet. [§]
va’achallem va’emchatzem v’lo yekumun va’yiflu tachat raglay
This verse describes a complete and utter defeat of enemies. "va’achallem" means "and I will eat them", a metaphorical expression for consuming or utterly destroying. "va’emchatzem" means "and I will crush them". "v’lo yekumun" means "and they will not rise". "va’yiflu tachat raglay" means "and they fell under my feet". This is highly figurative language representing complete subjugation.
[2SA.22.40] And the force scattered me to battle, it will subdue those who stand up under me. [§]
Va-taz-re-nee kha-yil la-mil-cha-mah, takh-ree-ah ka-may takh-te-nee.
This verse describes a force throwing the speaker into battle and subduing those who stood against them. "Va-taz-re-nee" means "and it scattered me" or "and it threw me". "Kha-yil" refers to a force, strength, or army. "La-mil-cha-mah" means "to the battle" or "for battle". "Takh-ree-ah" signifies subduing or bringing low. "Ka-may" refers to those who stand or rise up. "Takh-te-nee" means "under me" or "beneath me".
[2SA.22.41] And my enemies, you have placed under my control; those who hate me, and I have destroyed them. [§]
ve-oy-vai tat-tah lee oor-ef me-san-ai va-atz-mee-tem
This verse describes a speaker who has subdued their enemies. 'Oy-vai' means 'my enemies'. 'Tat-tah' means 'you have placed'. 'Oor-ef' means 'the back of the neck', used figuratively here to mean 'under my control'. 'Me-san-ai' means 'those who hate me'. 'Va-atz-mee-tem' means 'and I have destroyed them'.
[2SA.22.42] They cry out, and there is no deliverer. To Yahveh they call, and he did not answer them. [§]
yish'u ve'ein moshi'a el-yevaveh velo 'anam.
This verse describes a situation where people cry out for help but there is no deliverer. They call to Yahveh, but receive no answer. 'Yish'u' means 'they cry out'. 've'ein' means 'and there is no'. 'moshi'a' means 'deliverer'. 'el' means 'to/towards/belonging to' and here is used to show direction of their calling. 'yevaveh' is the proper name of God. 'velo' means 'and not'. 'anam' means 'they answered'.
[2SA.22.43] And I will laugh at them as dust of the earth, like clay of streets I will crush them, I will trample them. [§]
ve-esh-chakeim ka-a-far-a-retz ke-tit-chu-tzot adikeim er-ka-em.
This verse uses several words related to God’s power and judgment. ‘Ve’ means ‘and’. ‘Eshchak’ comes from the root meaning ‘to laugh at’ or ‘mock’. ‘Ka’ means ‘as’ or ‘like’. ‘Afar’ means ‘dust’. ‘Aretz’ means ‘earth’. ‘Ke’ means ‘like’. ‘Tit’ means ‘clay’. ‘Chutzot’ means ‘streets’ or ‘open spaces’. ‘Adikeim’ means ‘I will crush’. ‘Erkaem’ means ‘I will trample’. The verse describes God’s contemptuous crushing and trampling of his enemies.
[2SA.22.44] And the Gods delivered me from the conflicts of my people, the Gods will preserve me to be a head of nations, a people I did not know will serve the Gods. [§]
va-te-pal-te-ni me-ri-vei am-mi tish-mer-eni le-rosh goi-im am lo-ya-da-ti ya-av-du-ni
This verse describes God delivering the speaker from conflicts among their people and preserving them to be a head of nations, a people they did not know would serve them. Let's break down the names of God used here. There are no explicit names of God in this verse, but the verb forms imply the acting agent is 'the Gods'.
[2SA.22.45] The children of strangers will deny me, but an ear will hear me. [§]
b'nei nekhar yitkhaschu-li lishma' ozem yishame'u li.
This verse discusses those not of the covenant rejecting God, but still hearing God’s voice. “B’nei nekhar” means “sons of outsiders” or “children of strangers”. “Yitkhaschu” means “they will deny”. “Lishma’” means “to hear”. “Ozam” means “ear”. “Yishame’u” means “they will hear”.
[2SA.22.46] The sons of strangers will glean and they will gird themselves from their possessions. [§]
bə·nê nē·ḵār yi·bō·lū Ṿə·yaḥ·gə·rū mi·mīs·gə·rō·ṯām.
This verse speaks of foreign sons being gleaned and girding themselves from their possessions. “Bə·nê” means sons. “Nē·ḵār” means foreign or stranger. “yi·bō·lū” means they will glean. “Ṿə·yaḥ·gə·rū” means and they will gird/fasten. “mi·mīs·gə·rō·ṯām” means from their possessions/stores/fastenings.
[2SA.22.47] Living is Yahveh, and blessed is my rock. Exalted are the Gods, the rock of my salvation. [§]
khai-yevaveh uvarkh tsooree vyarum elohei tsoor yish'i.
This verse contains several names for God. "Khai" means "living". "Yevaveh" is the literal rendering of YHVH. "Tsooree" means "my rock". "Elohei" is "the Gods". "Yish'i" means "my salvation". The verse is a declaration of God's living nature, a blessing upon God as one's rock, and a proclamation of God as the Gods of one's salvation.
[2SA.22.48] The God, the giver of revenge to me, and the one who brings down peoples under me. [§]
HaEl haNotein nekamot li uMorid amim tachati.
HaEl means "the God". haNotein means "the giver". nekamot means "revenge". li means "to me". uMorid means "and the one who brings down". amim means "peoples". tachati means "under me". The verse describes God as the one who gives revenge to the speaker and subdues peoples under them.
[2SA.22.49] You bring me out from my enemies, and from those who rise against me you lift me up. From a man of violence you save me. [§]
u motzi'i me'oyvai u mikamai terommeni me'ish chamasim tatzileni
This verse describes God rescuing the speaker from enemies and lifting them up above those who rise against them, saving them from violent people. Let's break down the names of God used here. There aren't any explicit names of God in this verse, but we will maintain consistency in rendering any divine references as literally as possible.
[2SA.22.50] Therefore I will praise you, Yahveh, among the nations, and to your name I will sing. [§]
al-ken od-kah Yahveh ba-go-yim u-le-shim-kah a-za-mer.
This verse consists of several components. 'al-ken' means 'therefore'. 'od-kah' is a combination of 'od' (to praise) and the suffix 'kah' which means 'you'. 'Yahveh' is the proper name of God. 'ba-go-yim' means 'among the nations'. 'u-le-shim-kah' is 'and to your name'. 'a-za-mer' means 'I will sing'.
[2SA.22.51] God increases salvations for His kingdom, and does kindness to His anointed, to David and to his offspring forever. [§]
migdol yeshuot malcho veoseh chesed limshiho leDavid ulzaro ad olam.
This verse describes God increasing salvations for His kingdom and showing kindness to His anointed, to David and his offspring forever. Let's break down the names: 'migdol' describes God as increasing. 'yeshuot' is salvations. 'malcho' is His kingdom. 'oseh' is one who does. 'chesed' is kindness. 'limshiho' is to His anointed. 'leDavid' is to David. 'ulzaro' is to his offspring. 'ad olam' means forever.
2SA.23
[2SA.23.1] And these are the words of David, the last ones. Thus speaks David, son of Jesse, and thus speaks the man who was established over the anointed one, the Gods of Jacob, and the pleasant singer of Israel. [§]
ve-eh-leh div-rei da-vid ha-a-cha-ro-nim ne-um da-vid ben-yi-shay u-ne-um ha-ge-ver hu-kam al me-shi-ach elo-hei ya-a-kov u-ne-im zmi-rot yis-ra-el.
This verse introduces the final words of David, son of Jesse. It identifies the speaker as David and also as 'the man' who was raised up over the anointed one, the God of Jacob, and the pleasant singer of Israel. The verse sets the stage for a psalm or collection of sayings attributed to David.
[2SA.23.2] The wind of Yahveh spoke to me, and His word is upon my tongue. [§]
rooach Yahveh diber-bee u-milato al-lashonee.
rooach means 'wind' or 'breath' or 'spirit'. Yahveh is the proper name of God. diber-bee means 'spoke to me'. u-milato means 'and His word'. al-lashonee means 'upon my tongue'.
[2SA.23.3] The Gods of Israel said to me, "Speak, the Rock of Israel. A ruler over humankind, a righteous ruler, a ruler by the fear of the Gods." [§]
amar Elohei Yisrael li diber tzur Yisrael moshel ba'adam tzediq moshel yir'at Elohim.
This verse contains several key names and concepts. "Elohei Yisrael" is "the Gods of Israel". "Tzur Yisrael" is "the Rock of Israel". "Moshel" means "ruler" or "governor". "Ba'adam" means "over man" or "over humankind". "Tzediq" means "righteous" or "just". "Yir'at Elohim" means "the fear of the Gods". The verse as a whole is a statement about the nature of God's rule.
[2SA.23.4] And as light of morning, the sun will shine, a morning not clouded with brightness from rain, grass springs forth from the earth. [§]
u-khe-or bo-ker yiz-rah-shamesh bo-ker lo ah-vot min-no-gah mi-ma-tar de-sheh me-ah-retz
This verse describes a radiant light, comparing it to the sunrise and the subsequent growth of grass from the earth. "Or" means light. "Boker" means morning. "Yizrah" means will shine. "Shamesh" means sun. "Ahvot" means clouds. "Nogah" means brightness. "Matar" means rain. "Desheh" means grass. "Aretz" means earth.
[2SA.23.5] For not thus is my house with God, for an everlasting covenant He has established for me, prepared in everything and preserved. For all my salvation and all my desire, He will not bring forth. [§]
Ki lo khen beiti im El, ki brit olam sam li arucha bakol ushumura. Ki kol yish’i vechol chefetz ki lo yatzmich.
This verse speaks of a covenant with God. 'Ki' means 'for' or 'because'. 'Lo khen' means 'not thus' or 'not so'. 'Beiti' means 'my house'. 'Im El' means 'with God'. 'Brit olam' means 'an everlasting covenant'. 'Sam li' means 'He has established for me'. 'Arucha' means 'prepared'. 'Bakol' means 'in everything'. 'Ushmura' means 'and preserved'. 'Yish’i' means 'my salvation'. 'Chefetz' means 'my desire'. 'Yatzmich' means 'He will bring forth' or 'He will cause to grow'.
[2SA.23.6] And behold, the God with us will be as a thorn rejected by all of them, because not by hand will they take. [§]
u-ve-lee-ya-al ke-kotz moo-nad kool-lam ki-lo be-yad yee-ka-hoo
This verse comes from Isaiah 7:14. It speaks of a sign that will be given. The name 'lee-ya-al' is a compound name usually interpreted as 'God is with us,' but we will translate it literally. 'kotz' means 'thorn'. 'moo-nad' means 'rejected' or 'cast away'. 'kool-lam' means 'all of them'. 'yee-ka-hoo' means 'they will take'. 'be-yad' means 'by hand'. 'ki-lo' means 'because not'.
[2SA.23.7] And anyone who touches them will be filled with iron and wood of a spear, and they will be burned with fire by sitting. [§]
ve-ish yiga’ ba-hem yimale’ barzel ve-etz chanit u-va-esh sarof yisarfu ba-shavet.
This verse describes a consequence for touching certain forbidden things. 'Ish' means 'man', but in this context functions as a general pronoun for 'anyone'. 'Yiga’' means 'will touch'. 'Ba-hem' means 'in them' or 'at them'. 'Yimale’' means 'will be filled'. 'Barzel' means 'iron'. 'Ve-etz' means 'and wood'. 'Chanit' means 'spear'. 'U-va-esh' means 'and with fire'. 'Sarof' means 'burned'. 'Yisarfu' means 'they will be burned'. 'Ba-shavet' means 'in the sitting' or 'by sitting'. The final 'p' is a poetic mark and doesn’t translate.
[2SA.23.8] These are the names of the mighty warriors who were of David, dwelling in the assembly of the wise ones. The head of the third was Adino the Eznite, who killed over eight hundred of the slain at one time. [§]
Eh-leh shmoh-t hah-gib-bo-rim ah-sher le-dah-veed yo-shev bah-sheh-bet tah-khkeh-mo-nee rosh hah-shah-lee-shee hu ah-dee-no hah-etz-nee al shmoh-neh meh-oht hah-lah-l beh-pah-ahm eh-had.
This verse lists the names of the mighty warriors who served David. It specifically identifies one warrior, Adino the Eznite, and states that he killed eight hundred men at one time. 'Eh-leh' means 'these'. 'Shmoh-t' means 'names'. 'Hah-gib-bo-rim' means 'the mighty ones' or 'the heroes'. 'Ah-sher' means 'who' or 'which'. 'Le-dah-veed' means 'belonging to David' or 'of David'. 'Yo-shev' means 'sitting' or 'dwelling'. 'Bah-sheh-bet' means 'in the seat' or 'in the assembly'. 'Tah-khkeh-mo-nee' means 'of wisdom' or 'the wise ones'. 'Rosh' means 'head' or 'chief'. 'Hah-shah-lee-shee' means 'the third'. 'Hu' means 'he'. 'Ah-dee-no' is a proper name. 'Hah-etz-nee' signifies his lineage or origin. 'Al' means 'over' or 'against'. 'Shmoh-neh meh-oht' means 'eight hundred'. 'Hah-lah-l' means 'the slain' or 'the dead'. 'Beh-pah-ahm eh-had' means 'in one time' or 'at once'.
[2SA.23.9] And after him, Elazar, son of my uncle, son of my brother, with three heroes with David, when they fought against the Philistines, they gathered there for war, and all the men of Israel went up. [§]
Ve'acharei elazar ben-dodoi ben-achochi bishloshah giborim im-david becharfam baplishtim ne'esfu-sham lamichama vayalu ish yisrael.
This verse describes those who joined David. 'Elazar' is a name. 'Ben-dodoi' means 'son of my uncle'. 'Ben-achochi' means 'son of my brother'. 'Bishloshah giborim' means 'with three heroes'. 'Im-david' means 'with David'. 'Becharfam baplishtim' means 'when they fought against the Philistines'. 'Ne'esfu-sham lamichama' means 'they gathered there for war'. 'Vayalu ish yisrael' means 'and all the men of Israel went up'.
[2SA.23.10] He rose and struck the Philistines until his hand was weary and his hand stuck to the sword, and Yahveh brought about a great deliverance on that day. And the people returned after him, only to plunder. [§]
hu kam vayakh bafelishtim ad ki ya'geah yado vatidbak yado el hacherem vayasa Yahveh tshuah gedolah bayom hahu veha'am yashuvu acharei hu ach lfashet.
This verse describes a battle where someone fought the Philistines until their hand became stuck to the sword due to exhaustion. Yahveh then brought about a great deliverance on that day, and the people returned after him to plunder.
[2SA.23.11] And after him was Shammah, son of Agee, the mountain dweller, and the Philistines assembled for a battle. And there was a portion of the field that was full of lentils, and the people fled before the Philistines. [§]
ve'acharayv shamma ben-agea harari vayye'asfu pelishtim lachayah vat'hi-sham chelqath hasadeh mele'ah adashim vehau'am nas mip'nei pelishtim.
This verse describes events following a previous one, involving a man named Shammah, son of Agee, who is identified as a mountain dweller. The Philistines gather for battle, and a field is full of lentils, causing the people to flee before the Philistines.
[2SA.23.12] And he stood firm within the portion, and he rescued it, and he struck the Philistines. And Yahveh worked a great salvation. [§]
vayityatsev betoch hachelkah vayatzileha vayach et plishtim vaya'as Yahveh tshu'ah gedolah.
This verse describes a military victory. 'Vayityatsev' means 'he stood firm'. 'Betoch hachelkah' means 'within the portion'. 'Vayatzileha' means 'he rescued it'. 'Vayach et plishtim' means 'he struck the Philistines'. 'Vaya'as Yahveh tshu'ah gedolah' means 'Yahveh worked a great salvation'.
[2SA.23.13] Thirty of the thirty leaders descended and came to the harvest, to David, at the cave of Adullam. The life forces of the Philistines were encamped in the Valley of Rephaim. [§]
vayyerdu shloshim mehashloshim rosh vayavo'u el-qatsir el-david el-me'arat adulam vechayyat pelishtim chona be'emek refa'im.
This verse describes thirty of the thirty leaders descending and coming to David at the cave of Adullam. The ‘life forces’ of the Philistines were encamped in the Valley of Rephaim. ‘Life forces’ is used as a literal translation of ‘chayyat’, implying the armies or warriors of the Philistines are being described. ‘Qatsir’ is translated as ‘harvest’ but refers to a gathering here.
[2SA.23.14] And David was then in the stronghold, and the camp of the Philistines was then at Bethlehem. [§]
ve-da-vid az bam-metzudah u-matzav pelishtim az beit lachem
This verse describes David being in a stronghold, and the camp of the Philistines being at Bethlehem. 've' means 'and', 'da-vid' is the name David, 'az' means 'then' or 'at that time', 'bam-metzudah' means 'in the stronghold', 'u' means 'and', 'matzav' means 'camp', 'pelishtim' means 'Philistines', 'beit lachem' means 'Bethlehem'.
[2SA.23.15] And David longed and said, "Who will give me to drink water from the well of Bethlehem, which is by the gate?" [§]
va-yit-a-veh da-vid va-yo-am-ar mee yash-keh-nee ma-yim mee-bo-ar beit-le-chem a-sher ba-sha-ar.
This verse describes David's strong desire for water from the well of Bethlehem, which was near the gate. 'Va-yit-a-veh' indicates a powerful craving or longing. 'Va-yo-am-ar' means 'and he said'. 'Mee yash-keh-nee' is literally 'who will give me to drink'. 'Mayim' means 'water'. 'Mee bo-ar beit-le-chem' means 'from the well of Bethlehem'. 'A-sher ba-sha-ar' means 'which is by the gate'.
[2SA.23.16] And the three warriors broke through the camp of the Philistines and drew water from the well of Bethlehem, which is by the gate. And they carried it and brought it to David, but he would not drink it. And he poured it out to Yahveh. [§]
Va-yiv-ke-u shlo-sheht ha-gi-bo-rim be-ma-cha-neh fil-ish-tim va-yish-a-vu-mayim mi-bo-ar beit-le-chem asher bash-sha-ar va-yis-u va-ya-vi-u el-da-vid ve-lo-avah lis-to-tam va-yas-sekh otam la-ye-ho-vah.
This verse describes three brave warriors breaking through the Philistine camp to obtain water for David. He refuses to drink it himself and pours it out as an offering to Yahveh.
[2SA.23.17] And he said, "May it never be to me, Yahveh, that I have done this! Is this the blood of people who go after their lives, and I refused to drink it? These did it – three heroes." [§]
va-yo-mer kha-lee-la lee Yahveh me-a-so-tee zot ha-dam ha-a-na-shim ha-hol-chim be-naf-sho-tam ve-lo a-vah lis-to-tam eh-leh a-soo shlo-sheh ha-gib-bor-im.
This verse recounts a situation where someone refuses to drink the blood of people. The speaker protests to Yahveh, stating they did not commit this act and will not partake in the drinking of blood. It identifies that three heroes committed this act.
[2SA.23.18] And Abishai, brother of Joab son of Zeruiah, he was the leader of the thirty, and he raised his spear against three hundred slain. And he had a name among the three. [§]
Va-avishai achi Yoav ben-Tzeruyah hu rosh ha-shloshim ve-hu oreir et-chanito al-shlosh me'ot chalal ve-lo sheim bash-shloshah.
This verse describes Abishai, brother of Joab son of Zeruiah. It states he was the leader of the thirty, and he raised his spear against three hundred slain. It also states he had a name among the three.
[2SA.23.19] From the three, this one is more honored, and became a ruler for them, and did not come until the three. [§]
min-hashsholoshah ha-khi nikbad vayhi lahem lesar ve-ad-hashsholoshah lo-va.
This verse describes a being who is more distinguished than the three, and became a ruler to them, and did not come until the three. The 'three' likely refers to other divine beings or powers.
[2SA.23.20] And Ubnayah, son of Jehoiada, son of a man named Ish-Hai, a man of many accomplishments from Kabtsael, he struck two of the leaders of Moab. And he went down and struck the lion within the pit on a day of snow. [§]
uv'nav'yahu ben-y'hoyada ben-ish-khai rav-p'alim mi-kabtsa'el hu hikka et sh'nei arieel moav v'hu yarad v'hikka et-ha'arieh b'toch habo'ar b'yom hashshalegh.
This verse describes the deeds of a man named Ubnayah, son of Jehoiada, son of a certain man named Ish-Hai, a man of many accomplishments, from Kabtsael. It states that he struck two of the leaders of Moab, and he went down and struck the lion within the pit on a day of snow.
[2SA.23.21] And he struck an Egyptian man, the one who was observing, and in the hand of the Egyptian was a spear. And he descended upon him with a staff and seized the spear from the hand of the Egyptian, and he killed him with his spear. [§]
vehu hikka et ish mitzri asher mar'eh uvyad hamitzri chanit vayered elav bashavet vayigzol et hachanit miyad hamitzri vayahar'gehu bachanito.
This verse describes an Israelite man striking and killing an Egyptian man. The Israelite struck the Egyptian, who had a spear in his hand. The Israelite descended upon him with a staff, took the spear from the Egyptian’s hand, and then killed him with the spear. The verse uses several names for God that are not directly present in this specific instance, but would be present in the overall narrative.
[2SA.23.22] These deeds did Benaiah son of Jehoiada, and to him was a name among three mighty warriors. [§]
eleh asa benayahu ben-yehoyada velo-shem bishlosha hagibborim
This verse describes the deeds of Benaiah son of Jehoiada, and states that he had a name among three mighty warriors. "eleh" means these. "asa" means he did. "benayahu" is Benaiah. "ben-yehoyada" is son of Jehoiada. "velo" means and to him. "shem" means name. "bishlosha" means among three. "hagibborim" means the mighty warriors.
[2SA.23.23] From the thirty, he was honored, and to the three he did not come, and David placed him under his command. [§]
min-hash-sholoshim nik-bad ve-el-hash-shaloshah lo-va vay-si-me-hu David el-mish-ma-to
This verse describes a man being placed under David's command. 'Min-hash-sholoshim' refers to 'from the thirty,' likely meaning a group of thirty elite warriors. 'Nik-bad' means 'honored' or 'distinguished.' 'Ve-el-hash-shaloshah' means 'and to the three.' 'Lo-va' means 'did not come.' 'Vay-si-me-hu David' means 'and David placed him.' 'El-mish-ma-to' means 'to his hearing' which here implies 'under his command'.
[2SA.23.24] God did a deed concerning my brother Joab, thirty, Elhanan son of my relative in Bethlehem. [§]
ah-sah El ah-hee-yo-ahv ba-sh-loh-sheem El-ha-nan ben-do-do beet lah-chem
This verse describes a deed done by God concerning Joab and Elhanan. 'asah' means 'to do' or 'to make'. 'El' refers to God. 'ah-hee' is 'my brother'. 'yo-ahv' is 'Joab'. 'ba-sh-loh-sheem' means 'thirty'. 'ben-do-do' means 'son of my relative'. 'beet lah-chem' means 'Bethlehem'. The verse describes a deed done by God regarding Joab and Elhanan, son of a relative, in Bethlehem.
[2SA.23.25] There, the trembling one, the Gods, the trembling one. [§]
sham-mah hah-har-o-dee el-ee-kah hah-har-o-dee
This verse consists of repeated words describing a place or person as 'trembling' or 'fearful.' 'sham-mah' could be a place name. 'har-o-dee' means trembling or fearful. 'el-ee-kah' is a form of 'Elohim' used in poetic or emphatic contexts.
[2SA.23.26] Khelets, from the family of Pelati, was Ira, son of Ikesh, the Tekoite. [§]
Khelets happelti, Ira ben-Ikesh hattkuee.
This verse appears to be a genealogical record, identifying individuals and their lineage. "Khelets" is a proper name, likely a personal name. "Happelti" is a patronymic, indicating descent from someone named Pelati. "Ira" is another personal name. "Ben-Ikesh" means "son of Ikesh". "Hattkuee" denotes origin or association with Tekoa.
[2SA.23.27] Aviezer, the Anatotite, my intelligent one from Hushah. [§]
Aviezer ha-Anatoti mebunai hahushati.
This verse appears to be a genealogical statement. "Aviezer" is a personal name. "ha-Anatoti" means "the Anatotite", indicating origin from the town of Anatot. "mebunai" likely means "understood" or "intelligent". "hahushati" is more difficult, but appears to indicate origin or relation to Hushah. The structure suggests a description of Aviezer and his lineage.
[2SA.23.28] Salmon, the brother, is my friend, the one who yields. [§]
tsalmon ha-akhokhi mahrai ha-netofati
This verse consists of a series of nouns and adjectives, seemingly describing a person or thing. "tsalmon" is a proper name, often linked to salmon. "ha-akhokhi" means "the brother". "mahrai" means "my skillful one" or "my friend". "ha-netofati" means "the one who drips" or "the one who yields". The overall phrase appears to be a descriptive label, potentially an epithet.
[2SA.23.29] Fat, son of Ba'anah, the dripping one; Se'itai, son of Rivai, from the hill country of the sons of Benjamin. [§]
khelev ben-ba'anah ha-netofati, se'itai ben-rivai miggib'at benei binyamin.
This verse lists individuals. "Khelev ben-Ba'anah" translates to "fat of the son of Ba'anah". "Ha-netofati" means "the dripping one" or "the one who drips". "Se'itai ben-Rivai" translates to "Se'itai son of Rivai". "Miggib'at benei Binyamin" translates to "from the hill country of the sons of Benjamin". This verse appears to be part of a list of warriors who joined David.
[2SA.23.30] The sons of Yahveh built Pir'atoniy. Hiddai is from the streams of Ga'ash. [§]
B'naiyahu Pir'atoniy Hiddai minnachalei Ga'ash.
This verse appears to be a proper noun phrase, likely a poetic or historical reference. 'B'naiyahu' means 'sons of Yahveh'. 'Pir'atoniy' likely refers to a location or person. 'Hiddai' is a proper name, meaning 'renowned'. 'minnachalei' means 'from the inheritance/streams'. 'Ga'ash' is a place name.
[2SA.23.31] My Father is strength, the Arvatite, the determination of the merciful one. [§]
Avi-albon ha-arvati azmavet ha-barhumi.
This verse appears to be a poetic or prophetic utterance. "Avi-albon" is a compound name likely meaning 'My Father is strength/substance'. "ha-arvati" means 'the Arvatite' which is a geographical or tribal designation. "azmavet" means 'determination' or 'purpose'. "ha-barhumi" means 'the merciful one'.
[2SA.23.32] Elyachba, the sons of the old Jonathan. [§]
Elyachba hashaalboni benei yashen Yehonatan.
This verse presents several names and a phrase. "Elyachba" appears to be a proper name. "HaShaalboni" also seems to be a proper name or a descriptive title. "Benei" means 'sons of'. "Yashen" means 'old' or 'sleep'. "Yehonatan" is a well-known proper name, Jonathan. The 's' at the end is likely a section marker, not part of the name.
[2SA.23.33] Shamah the mountain dweller, Akhiahm son of Sharar the mountain dweller. [§]
sham-mah ha-har-ree akh-ee-ahm ben-sha-rar ha-har-ree
This verse names a person and identifies his lineage. 'Shamah' is a personal name. 'HaHarari' means 'the mountain dweller' and is a descriptor, likely an ethnicity or place of origin. 'Akhiahm' is another personal name. 'Ben-Sharar' means 'son of Sharar', indicating parentage. 'HaHarari' is repeated, further defining Akhiahm’s origin.
[2SA.23.34] God of Might, son of Achazbai, son of the Maacathite. Peace, son of brother of foolishness, the Gilohite. [§]
Eliphelet ben-Achazbai ben-Hamaachati. Seliam ben-Achitophel haggiloni.
This verse lists the names of two men and their lineage. "Eliphelet" means "God of Might". "Ben" means "son". "Achazbai" is a personal name. "Hamaachati" denotes origin or descent from the Maacathites. "Seliam" means "peace". "Achitophel" means "brother of foolishness". "Haggiloni" indicates origin or descent from the Gilohites.
[2SA.23.35] The division of Carmel, the openings of the Arabah. [§]
khets-raw’ hah-kar-meh-lee’ pah-ah-rah-ee’ hah-ar-bee’
This verse describes a geographical feature, likely a ravine or gorge. "Khetsraw" refers to a division or cleft. "Hah-kar-meh-lee" means 'of the Carmel' or 'belonging to Carmel.' "Pah-ah-rah-ee" means openings or chasms. "Hah-ar-bee" means 'of the Arabah' or 'of the wilderness'. This is a descriptive phrase, pinpointing a specific location.
[2SA.23.36] He will redeem the son of Nathan from hardship, my savior has turned toward me, my little goat. [§]
yig'al ben-natan mitzobah savani hagadi.
This verse appears to be a fragment or a poetic line. ‘Yig’al’ is a verb meaning ‘he will redeem’ or ‘he will rescue.’ ‘Ben-natan’ means ‘son of Nathan.’ ‘Mitzobah’ is likely a place name, or a description meaning 'from distress' or 'from hardship'. ‘Savani’ is a verb meaning 'he turned toward me'. ‘Hagadi’ means ‘my little goat’ or ‘my kid’. The overall meaning seems to be a statement about the son of Nathan being redeemed from trouble, with someone turning toward the speaker, and referring to a young goat.
[2SA.23.37] Tselek the Ammonite, whom I have carried, Sennacherib, bearers of the equipment of Yoav son of Tsuruya. [§]
Tselek haAmmoni, Sancheriv hab'eroti, nosei keli Yoav ben Tsuruya.
Tselek is a proper noun, a person's name, likely an Ammonite official. haAmmoni means "the Ammonite". Sancheriv is the name of the Assyrian king Sennacherib. hab'eroti means "whom I have carried" or "who I have brought". nosei keli means "carriers of vessels" or "bearers of equipment". Yoav ben Tsuruya is "Yoav son of Tsuruya", a reference to Joab, David's general.
[2SA.23.38] The city, the second one, scrapes the second one. [§]
Ee-rah hah-yeet-ree gah-rev hah-yeet-ree.
This verse consists of two parallel phrases. "Ee-rah" means city. "Hah-yeet-ree" is a descriptive adjective meaning 'the later one' or 'the second'. "Gah-rev" means to sift, to winnow, or to scrape. The verse speaks of a city, the later one, and then a parallel phrase describing a scraping of the later one.
[2SA.23.39] Uriyah the Hittite, all thirty and seven. [§]
Uriyah the Hittite, all thirty and seven.
This verse lists Uriyah the Hittite as one of David's mighty warriors. The numbers 'thirty and seven' refer to the number of men he commanded.
2SA.24
[2SA.24.1] And Yahveh added to His anger against Israel, and Yahveh stirred up David among them, to say, "Go, count Israel and Judah." [§]
va-yosef af-yahveh la-charot be-yisrael va-yaseth et-david bahem le-emor lekh meneh et-yisrael ve-et-yehuda
This verse describes God's anger against Israel and His instruction to David to conduct a census. 'Yosef' means 'He added'. 'Af' means 'anger'. 'Charot' means 'to burn [with anger]' or 'to provoke'. 'Yaseth' means 'He stirred up'. 'Le-emor' means 'to say'. 'Meneh' means 'to count'.
[2SA.24.2] And the king said to Yoav, the commander of the army who was with him, "Please run through all the tribes of Israel, from Dan and even to Beersheba, and count the people, so that I may know the number of the people." [§]
va-yo-mer ha-me-lech el-yo-av sar-ha-chayil asher-ito shoot-na be-chol-shivtei yisrael midan ve-ad-beer sheva u-pikdu et-ha-am ve-yada-ti et-mispár ha-am.
This verse describes a king instructing his army commander to conduct a census of all the tribes of Israel, from Dan in the north to Beersheba in the south, so that the king will know the number of the people.
[2SA.24.3] And Yoav said to the king, "May Yahveh, your Gods, increase the people a hundredfold, as they are, and may the eyes of my Lord the king see it. Why does my Lord the king desire this thing?" [§]
Va-yo-mer Yo-av el-ha-me-lech ve-yo-sef Yahveh Elohey-cha el-ha-am kah-hem ve-kah-hem me-ah pe-am-im ve-ei-nei Adonai-ha-me-lech ro-ot ve-Adonai ha-me-lech la-mah chafetz ba-da-var ha-zeh.
This verse contains several names for God. 'Yoav' is a proper noun, a person's name. 'Ha-melech' means 'the king'. 'Ve' means 'and'. 'El' means 'God'. 'Elohey-cha' means 'your Gods'. 'Yahveh' is the name of God. 'Adonai' means 'my Lord'. 'La-mah' means 'why'. 'Ba-da-var ha-zeh' means 'in this thing'. This verse is a plea from Yoav to the king, questioning his desire to potentially harm the people.
[2SA.24.4] And the king's command was firm to Joab, and to the commanders of the army. And Joab and the commanders of the army went out before the king to count the people, the people of Israel. [§]
vayechzek dvar-hammelech el-yoav veal sarey hachayil vayyetze yoav vesarey hachayil lifney hammelech lifkod et-haam et-yisrael
This verse describes the king's command to Joab and the army commanders to conduct a census of the people of Israel. 'Vayechzek' means 'and strengthened' or 'and was firm'. 'Dvar-hammelech' is 'the word of the king', meaning 'the king's command'. 'El-yoav' is 'to Joab'. 'Veal sarey hachayil' means 'and to the commanders of the army'. 'Vayyetze' is 'and went out'. 'Lifney hammelech' means 'before the king'. 'Lifkod' means 'to count' or 'to census'. 'Et-haam et-yisrael' means 'the people, the people of Israel'.
[2SA.24.5] And they crossed the Jordan and camped at Aroer, on the right of the city which is within the great river, and at Jaazer. [§]
va-ya-av-roo et-ha-yar-den va-ya-cha-noo ba-a-ro-er yemeen ha-eer asher be-toch-ha-nachal ha-gad ve-el-ya-az-er.
This verse describes the Israelites crossing the Jordan River and camping at Aroer, to the right of the city which is within the great river, and at Jaazer. The 'et' is a particle indicating a definite direct object. 'Ha' is the definite article 'the'. 'Be' means 'in' or 'within'. 'Yemeen' means 'right hand' or 'right side'. 'Asher' means 'which' or 'that'. 'Nachal' means 'river' or 'stream'. 'Gad' refers to a specific river. 'Ve' means 'and'.
[2SA.24.6] And the Gileadites came, and to the land of the people under them, new territory; and the Danites came, by way of, and around Sidon. [§]
va-ya-vo-u ha-gil-a-da ve-el-eretz ta-chat-tim kha-dish-i va-ya-vo-u da-na ya-an ve-sa-viv el-tsi-don.
This verse describes the coming of Gilead and Dan into new territory, and the area surrounding Sidon. 'Gilead' is a place name. 'Dan' is a place and a people name. 'Tachatim' describes an area or people. 'Khadshi' signifies 'new'. 'Yaan' seems to indicate a direction or point of arrival. 'Saviv' means 'around'. 'Tsidon' is a place name.
[2SA.24.7] They came to the fortress of Tyre and all the cities of the Hivites and the Canaanites, and they went out toward the south of Judah, to Beer Sheba. [§]
vayavo mivtzar tzor vechol arei hachivi vehakenaani vayetzu el negev yehudah beer shava
This verse describes a movement or coming to a fortified city and other cities, followed by an exit toward the south of Judah, specifically to Beer Sheva. 'Mivtzar' means fortress or fortified place. 'Tzor' is the name of a city, Tyre. 'Arei' means cities. 'Hachivi' refers to the Hivites and 'hakenaani' to the Canaanites. 'Negev' means south. 'Yehudah' is Judah. 'Beer shava' is the name of the city, Beer Sheba.
[2SA.24.8] And they wandered throughout all the land, and they came from the end of nine new months and twenty days to Jerusalem. [§]
va-ya-shoo-too be-khal-ha-ah-rets va-ya-vo-oo mee-kzeh tee-sh-ah kho-dash-eem ve-es-reem yo-meem ye-roo-sha-laim.
This verse describes people wandering throughout the land and then arriving in Jerusalem after a specific period of time. 'Va-ya-shoo-too' means 'and they wandered'. 'Be-khal-ha-ah-rets' means 'throughout all the land'. 'Va-ya-vo-oo' means 'and they came'. 'Mee-kzeh' means 'from the end of'. 'Tee-sh-ah kho-dash-eem ve-es-reem yo-meem' means 'nine new months and twenty days'. 'Ye-roo-sha-laim' is 'Jerusalem'.
[2SA.24.9] And Joab gave the count of the census of the people to the king. And Israel numbered eight hundred thousand men of valor who could draw the sword, and the men of Judah numbered five hundred thousand men. [§]
Va-yit-ten Yo-av et-mis-par mif-kad-ha-am el-ha-me-lech va-te-hi Yis-ra-el shmo-neh me-oh ev ha-lev ee-sh chai-il sho-lef che-rev ve-eesh Ye-hu-dah cha-mesh me-oh ev ha-lev ee-sh.
This verse describes Joab giving the king the number of the census of the people. It states that the number of Israelites who were soldiers able to wield a sword was 800,000, and the number of Judahites who were soldiers was 500,000.
[2SA.24.10] And David's heart struck him afterward, and he counted the people. And David said to Yahveh, "I have greatly sinned in what I have done. And now, Yahveh, please remove the guilt of your servant, for I have acted very foolishly." [§]
Va-yach lev-David oto, acharei-chen safar et-ha-am. Va-yo'amer David el-Yahveh, chatati me'od asher asiti. Ve'atah Yahveh, ha'aver-na et-avon avdecha, ki niscalti me'od.
This verse describes David's heart being struck after he counted the people, which he understood as a transgression against the Gods. He then addresses Yahveh, acknowledging his great sin and pleading for forgiveness. 'Lev' refers to the heart, or inner being. 'Safat' is to count. 'Chatati' is 'I have sinned'. 'Avdecha' is 'your servant'. 'Niscalti' means 'I have acted foolishly'.
[2SA.24.11] And David arose in the morning, and a word from Yahveh was to Gad the prophet, who was David’s seer, to speak. [§]
Va-ya-kom Da-vid ba-bo-ker, poo-d'var-Yeh-veh ha-ya el-Gad ha-na-vee, kho-zeh Da-vid le-e-mor.
This verse describes David rising in the morning and a word from Yahveh being to Gad the prophet, who was David’s seer, to say.
[2SA.24.12] Go and speak to David, thus says Yahveh: "Three things I will take from you. Choose one of them, and I will do it to you." [§]
halokh v'dibarta el-david koh amar Yahveh shalosh anokhi notei aleikha b'har-lechakha achat-mehem v'e'eseh-lakh.
This verse describes a situation where Yahveh speaks to someone instructing them to deliver a message to David. Yahveh states that he will take three things from David, and David is to choose one of them. Yahveh will then do that thing to David.
[2SA.24.13] And Gad came to David and told him, and said to him: "Will seven years of famine come to you in your land, or three months of being pursued by your enemies, and they chase after you, or will there be three days of plague in your land? Now know and see what I will return to the one who sent me a word." [§]
Va-yo-vo Gad el David va-ya-ged lo. Va-yo-mer lo: Ha-tevo lecha sheva shanim ra'av be-artzecha im shloshah hodashim nusach lifnei tzareicha ve-hu rodefcha ve-im heyot shloshet yamim dever be-artzecha ata da ve-re'eh ma ashiv sholchi davar.
This verse recounts Gad approaching David and delivering a message from God. God presents David with three options for punishment: seven years of famine, three months of pursuit by enemies, or three days of plague. David is then asked to consider which punishment he would prefer and to inform the one who sent the message (God).
[2SA.24.14] And David said to Gad, "I am very distressed; let me fall, please, into the hand of Yahveh, for His mercies are many, but let me not fall into the hand of man." [§]
Va-yo-mer Da-vid el-Gad tzar-li me-od nip-lah-na be-yad-Yahveh ki-ra-bim rach-a-mav u-ve-yad-a-dam al-e-po-lah.
This verse describes David speaking to Gad, seeking to fall into the hand of Yahveh rather than into the hand of man, because Yahveh's mercies are many. 'Va-yo-mer' means 'and he said'. 'El' means 'to'. 'Tzar-li' means 'distressed to me'. 'Me-od' means 'very'. 'Nip-lah-na' is a request for something to happen, 'let me fall'. 'Be-yad' means 'in the hand of'. 'Ki' means 'because'. 'Ra-bim' means 'many'. 'Rach-a-mav' means 'his mercies'. 'U-ve-yad' means 'and in the hand of'. 'Al-e-po-lah' means 'let me not fall'.
[2SA.24.15] And Yahveh gave a plague in Israel from the morning until the appointed time, and seventy thousand men died of the people, from Dan to Beersheba. [§]
Va-yit-ten Yahveh dever b'Yisrael me-ha-bokker v'ad-et mo'ed va-yamat min-ha-am mid-Dan v'ad-Be'er Sheva shiv'im elef ish.
This verse describes a plague sent by Yahveh upon Israel. 'Va-yit-ten' means 'and He gave'. 'Dever' refers to plague or pestilence. 'B'Yisrael' means 'in Israel'. 'Me-ha-bokker' means 'from the morning'. 'V'ad-et mo'ed' means 'until the appointed time'. 'Va-yamat' means 'and died'. 'Min-ha-am' means 'of the people'. 'Mid-Dan' means 'from Dan'. 'V'ad-Be'er Sheva' means 'to Beersheba'. 'Shiv'im elef' means 'seventy thousand'. 'Ish' means 'man'.
[2SA.24.16] And He sent His hand, the angel, to Jerusalem to destroy it, and Yahveh regretted the evil, and He said to the angel who destroys among the people, "Enough now, restrain your hand!" And an angel of Yahveh was with the threshing floor of Avarna the Jebusite. [§]
va-yish-lach ya-do ha-mal-ach Yerushalaim le-sha-chat-ah, va-yi-na-chem Yahveh el-ha-ra-ah, va-yo-mer la-mal-ach ha-mash-chit ba-am rav, atah her-ef ya-decha, u-mal-ach Yahveh ha-yah im-goren ha-Avarna ha-Yebusi.
This verse describes God sending an angel to destroy Jerusalem, but then regretting it and stopping the angel. 'Yad' means 'hand' and is used idiomatically to mean 'act' or 'power'. 'Mashchit' means 'destroyer'. 'Goren' refers to a threshing floor. 'Avarna' is a proper noun, likely a person's name, and 'Yebusi' identifies the location as belonging to the Jebusites.
[2SA.24.17] And David said to Yahveh when he saw the angel striking the people, “Behold, I have sinned and I have done wrong, and these sheep—what have they done? Let your hand be upon me and upon my father’s house instead.” [§]
Va-yo-mer Da-vid el-Yeh-veh bi-re-o-to et ha-mal-ach ha-ma-keh ba-am va-yo-mer hi-neh a-no-chi cha-ta-ti ve-a-no-chi he-ev-ee-ti ve-eh-leh ha-tson meh a-soo teh-hee na ya-de-cha bi u-ve-beit a-vi.
This verse recounts David speaking to Yahveh after he observed an angel striking the people. David acknowledges his own sin and asks why the innocent flock (the people) should suffer. He requests that Yahveh’s hand be upon him and his father’s house instead.
[2SA.24.18] And Gad came to David on that day and said to him, "Go up and build an altar to Yahveh on the threshing floor of Araunyah the Jebusite." [§]
va-yo-vo-gad el-da-vid ba-yom ha-hu va-yo-mer lo a-leh ha-kem le-Yahveh miz-beh begoren ar-ne-yah ha-ye-vusi.
This verse describes Gad coming to David and instructing him to build an altar to Yahveh on the threshing floor of Araunyah the Jebusite. "Va-yo-vo" means "and came." "Gad" is a proper name. "El" means "to" or "towards". "David" is a proper name. "Ba-yom ha-hu" means "on that day". "Va-yo-mer" means "and said". "Lo" means "to him". "A-leh ha-kem" means "go up and build". "Le-Yahveh" means "to Yahveh". "Miz-beh" means "altar". "Be-goren" means "on the threshing floor". "Ar-ne-yah" is a proper name. "Ha-ye-vusi" means "the Jebusite".
[2SA.24.19] And David went up, according to the word of Gad, as Yahveh commanded. [§]
va-ya'al david kid'var-gad ka-asher tsiva Yahveh.
This verse describes David acting according to the word of Gad, as Yahveh commanded. 'Va-ya'al' means 'and he went up' or 'and he ascended'. 'David' is a proper noun, the name of the king. 'Kid'var-gad' means 'according to the word of Gad'. 'Ka-asher' means 'as' or 'according to'. 'Tsiva' means 'he commanded'. 'Yahveh' is the proper name of God.
[2SA.24.20] And Araunah looked and saw the king and his servants passing by him. And Araunah went out and bowed to the king, his face to the ground. [§]
Va-yash-kef A-ra-vah va-yar’ a-et ha-me-lech ve-et a-va-dav o-vrim a-lav va-ye-tse A-ra-vah va-yish-tach-vu la-me-lech a-payv ar-tzah.
This verse describes Araunah observing King David and his servants passing by. Araunah then goes out and bows before the king, prostrating himself with his face to the ground.
[2SA.24.21] And Araunah said, "Why has my Lord the king come to your servant?" And David said, "To buy from you the threshing floor, to build an altar to Yahveh, and to cause the plague to stop over the people." [§]
vayomer aravenah maddua ba adonai-hammelech el avdo vayomer david liknot me'imcha et-hagoren livnot mizbeach layehovah vete'atzar hamagefah meal ha'am
This verse comes from 2 Samuel 24:21. Araunah asks David why the king has come to him, a servant. David replies that he has come to buy the threshing floor from Araunah in order to build an altar to Yahveh, and to cause the plague to stop over the people.
[2SA.24.22] And Aravnah said to David, "Take and ascend, my Lord the king, good in your eyes. See, the cattle for a burnt offering, and the threshing floors, and the instruments of the cattle for wood." [§]
Va-yo-mer Aravnah el-David, yikach ve-ya'al adonai ha-melech ha-tov be-einav, re'eh ha-bakar la-olah ve-ha-morigim u-klei ha-bakar la-etzim.
This verse comes from 2 Samuel 24:21. Aravnah is speaking to David. 'Va-yo-mer' means 'and he said'. 'Aravnah el-David' means 'Aravnah to David'. 'Yikach ve-ya'al' means 'take and ascend'. 'Adonai ha-melech ha-tov be-einav' means 'my Lord the king, good in your eyes'. 'Re'eh' means 'see'. 'Ha-bakar la-olah' means 'the cattle for a burnt offering'. 'Ve-ha-morigim' means 'and the threshing floors'. 'U-klei ha-bakar la-etzim' means 'and the instruments of the cattle for wood'.
[2SA.24.23] All was given by Araunah the king to the king. And Araunah said to the king, "May Yahveh, your God, be pleased with you." [§]
hakol natan ar'vahna hammelech lammmelech sav'yomer ar'vahna el-hammelech YHVH elohecha yirtzecha.
This verse describes Araunah giving everything to the king. Then Araunah says to the king that Yahveh, his God, will be pleased with him.
[2SA.24.24] And the king said to Araunah, "No, for I will certainly buy it from you for a price, and I will not ascend to Yahveh, my God, with burnt offerings that are without cost." And David purchased the threshing floor and the cattle for fifty shekels of silver. [§]
Va-yo-mer ha-me-lech el-Aravnah lo ki-kano ekneh me-otcha bi-mechir ve-lo a'aleh le-Yahveh Elohay olot chinam va-yiken David et-ha-goren ve-et-ha-bakar be-kesef shkalim chamishim.
This verse recounts a conversation between the king (David) and Araunah regarding the purchase of a threshing floor and cattle for a sacrifice. The king insists on paying for the items, refusing to offer a sacrifice to Yahveh, his God, without a price being paid. David then buys the threshing floor and cattle with fifty shekels of silver.
[2SA.24.25] And there David built an altar to Yahveh, and he offered burnt offerings and peace offerings. And Yahveh answered prayers for the land, and the plague was stopped from over Israel. [§]
vayiven sham david mizbeach la-Yahveh vayya'al olot ushlamin vayye'ater Yahveh la'aretz vate'atzar hamagefah me'al Yisrael
This verse describes David building an altar to Yahveh and offering sacrifices. As a result, Yahveh answered prayers for the land, and the plague was stopped from over Israel. 'Vayiven' means 'and he built', 'sham' means 'there', 'mizbeach' means 'altar', 'la-' indicates 'to', 'Yahveh' is the divine name, 'vayya'al' means 'and he offered', 'olot' means 'burnt offerings', 'ushlamim' means 'peace offerings', 'vayye'ater' means 'and he answered', 'la'aretz' means 'to the land', 'vate'atzar' means 'and it stopped', 'hamagefah' means 'the plague', 'me'al' means 'from over', and 'Yisrael' means 'Israel'.