Open Bible Data Home About News OET Key
OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEBBE WMBB NET LSV FBV TCNT T4T LEB BBE Moff JPS Wymth ASV DRA YLT Drby RV Wbstr KJB-1769 KJB-1611 Bshps Gnva Cvdl TNT Wycl SR-GNT UHB BrLXX BrTr Related Topics Parallel Interlinear Reference Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
2Sa Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24
2Sa 12 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V21 V22 V24 V25 V26 V27 V28 V29 V30 V31
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) But now that he’s dead, there’s no more reason to fast—I can’t bring him back again. One day I’ll go to him, but he’ll never come back here to me.”
OET-LV And_now he_has_died to/for_what this [am]_I fasting can to_bring_back_him again I [will_be]_going to_him/it and_he not he_will_return to_me.
UHB וְעַתָּ֣ה ׀ מֵ֗ת לָ֤מָּה זֶּה֙ אֲנִ֣י צָ֔ם הַאוּכַ֥ל לַהֲשִׁיב֖וֹ ע֑וֹד אֲנִי֙ הֹלֵ֣ךְ אֵלָ֔יו וְה֖וּא לֹֽא־יָשׁ֥וּב אֵלָֽי׃ ‡
(vəˊattāh mēt lāmmāh zeh ʼₐniy ʦām haʼūkal lahₐshīⱱō ˊōd ʼₐnī holēk ʼēlāyv vəhūʼ loʼ-yāshūⱱ ʼēlāy.)
Key: khaki:verbs, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXX Καὶ νῦν τέθνηκεν, ἱνατί τοῦτο ἐγὼ νηστεύω; μὴ δυνήσομαι ἐπιστρέψαι αὐτὸν ἔτι; ἐγὼ πορεύσομαι πρὸς αὐτόν, καὶ αὐτὸς οὐκ ἀναστρέψει πρὸς μέ.
(Kai nun tethnaʸken, hinati touto egō naʸsteuō; maʸ dunaʸsomai epistrepsai auton eti; egō poreusomai pros auton, kai autos ouk anastrepsei pros me. )
BrTr But now it is dead, why should I fast thus? shall I be able to bring him back again? I shall go to him, but he shall not return to me.
ULT But now, he is dead. Why is this that I should fast? Am I able to bring him back again? I am going to him, but he—he will not return to me.”
UST But now the baby is dead. So there is no reason for me to fast anymore. I cannot bring him back to myself. Some day I will go to where he is, but he will not return to me.”
BSB But now that he is dead, why should I fast? Can I bring him back again? I will go to him, but he will not return to me.”
OEB But now he is dead; why should I fast? Can I bring him back again? I am going to him, but he will not come back to me.
WEBBE But now he is dead. Why should I fast? Can I bring him back again? I will go to him, but he will not return to me.”
WMBB (Same as above)
NET But now he is dead. Why should I fast? Am I able to bring him back? I will go to him, but he cannot return to me!’ ”
LSV And now, he has died, why [is] this—I fast? Am I able to bring him back again? I am going to him, and he does not return to me.”
FBV But now that he's dead, what's the point for me to go on fasting? Can I bring him back again? One day I will die and go to him, but he will never come back to me.”
T4T But now the baby is dead. So ◄there is no reason for me to
LEB But now he is dead. Why should I be fasting? Am I able to return him again? I am going to him, but he cannot return to me.”
BBE But now that the child is dead there is no reason for me to go without food; am I able to make him come back to life? I will go to him, but he will never come back to me.
Moff No Moff 2SA book available
JPS But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.'
ASV But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.
DRA But now that he is dead, why should I fast? Shall I be able to bring him back any more? I shall go to him rather: but he shall not return to me.
YLT and now, he hath died, why [is] this — I fast? am I able to bring him back again? I am going unto him, and he doth not turn back unto me.'
Drby But now he is dead, why should I fast? can I bring him back again? I shall go to him, but he will not return to me.
RV But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.
Wbstr But now he is dead, Why should I fast? can I bring him back again? I shall go to him, but he will not return to me.
KJB-1769 But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.
KJB-1611 But now hee is dead, Wherefore should I fast? Can I bring him backe againe? I shall goe to him, but he shall not returne to me.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
Bshps But now seeing it is dead, wherefore should I fast? Can I bring him againe any more? I shall go to him, rather then he shall come againe to me.
(But now seeing it is dead, wherefore should I fast? Can I bring him again any more? I shall go to him, rather then he shall come again to me.)
Gnva But now being dead, wherefore shoulde I now fast? Can I bring him againe any more? I shall goe to him, but he shall not returne to me.
(But now being dead, wherefore should I now fast? Can I bring him again any more? I shall go to him, but he shall not return to me. )
Cvdl But now that it is deed, wherfore shulde I fast? Can I fetch it agayne. I shal go vnto it, but it shall not come agayne vnto me.
(But now that it is dead, wherefore should I fast? Can I fetch it again. I shall go unto it, but it shall not come again unto me.)
Wycl `Now forsothe for he is deed, whi `fast Y? whether Y schal mow ayen clepe hym more? Y schal `go more to hym, but he schal not turne ayen to me.
(`Now forsothe for he is dead, why `fast Y? whether I shall mow again clepe him more? I shall `go more to him, but he shall not turn again to me.)
Luth Nun es aber tot ist, was soll ich fasten? Kann ich es auch wiederum holen? Ich werde wohl zu ihm fahren, es kommt aber nicht wieder zu mir.
(Now it but dead is, what/which should I fasten? Kann I it also again/in_turn fetch? I become probably to him fahren, it comes but not again to to_me.)
ClVg Nunc autem quia mortuus est, quare jejunem? numquid potero revocare eum amplius? ego vadam magis ad eum: ille vero non revertetur ad me.
(Nunc however because dead it_is, quare yeyunem? is_it potero revocare him amplius? I vadam magis to him: he vero not/no revertetur to me. )
12:23 Can I bring him back again? I will go to him one day: The irreversibility of his son’s death forced David to face his own mortality. But he also showed his confidence in the afterlife.
Note 1 topic: figures-of-speech / rquestion
(Occurrence 0) But now he is dead, so why should I fast?
(Some words not found in UHB: and=now dead to/for=what then I fast ?,can to,bring_~_back,him again/more I go to=him/it and=he not return to,me )
David asks this rhetorical question to empathize that he no longer has a reason to fast. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Now that he is dead it would be of no use to fast any longer.”
Note 2 topic: figures-of-speech / rquestion
(Occurrence 0) Can I bring him back again?
(Some words not found in UHB: and=now dead to/for=what then I fast ?,can to,bring_~_back,him again/more I go to=him/it and=he not return to,me )
David asks this rhetorical question to empathize that the boy cannot come back to life. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I cannot bring him back to life.”
Note 3 topic: figures-of-speech / explicit
(Occurrence 0) I will go to him
(Some words not found in UHB: and=now dead to/for=what then I fast ?,can to,bring_~_back,him again/more I go to=him/it and=he not return to,me )
David implies that he will go to where his child is when he dies. Alternate translation: “When I die I will go to where he is”
2 Samuel 8:1-8; 10:1-19; 12:21-31; 1 Chronicles 18:2-11; 19:1-19; 20:1-3
The accounts of David’s greatest military victories stand like bookends around the record of David’s most grievous sins. Sometime after David brought the Ark of the Covenant into Jerusalem and the Lord promised to establish his dynasty over Israel, David achieved a series of victories over virtually all of Israel’s neighboring nations. These began with David’s capture of Metheg-ammah (likely Gath) and all of Philistia and was followed by his victory over Moab. Then Nahash king of Ammon died, and David sent envoys to express his condolences to Nahash’s son Hanun, who had now become king. Hanun, however, intentionally humiliated David’s envoys, shaving off half their beards and cutting off the bottom half of their garments before sending them back to Israel. When David heard of it, he sent word to his envoys to remain at Jericho until their beards grew back. In the meantime, the Ammonites called upon several Aramean nations to help them fight against Israel, which was likely their original intent for humiliating David’s envoys. Warriors came from Beth-rehob and Zobah, which lay between Israel and Hamath farther north, as well as from Maacah (see “Geshur and Maacah” map) and Tob. The writer of 1 Chronicles also notes that soldiers came from Mesopotamia as well. David sent his commander Joab to fight this coalition at Rabbah. The writer of 1 Chronicles consistently speaks of the battle occurring at Medeba, rather than Rabbah, but the town of Medeba south of Heshbon seems an unlikely location for the battle. Perhaps Rabbah was also referred to at times as Medeba. In any case, Joab and his brother Abishai divided their forces into two groups, with Joab leading the fight against the Arameans to the north and Abishai leading the fight against the Ammonites just outside the gates of Rabbah. As Joab advanced, the Arameans fled, which in turn led the Ammonites to retreat behind the walls of Rabbah. After this Joab (and probably his forces) returned home to Israel. But the Arameans regrouped and added more troops from Aramean nations beyond the Euphrates River. David met them in battle at Helam (likely modern Alma) and won a great victory over them, even killing their commander Shobah (or Shophach). After this the Arameans made peace with Israel. Sometime later David also subjugated the Edomites, who lived to the south of Moab. It was likely sometime after this that David engaged in adultery with the wife of Uriah, one of his own valiant warriors (see “David’s Mighty Men” map), and then he tried to cover up his sin by arranging for Uriah’s death in battle. His sin was later exposed by Nathan the prophet, and David repented. After this Joab returned to Rabbah to finish capturing the city, and when victory was close at hand he called for David to come and finish taking the city. Thus the Ammonites became subject to Israel as well. From all these conquered nations David took many spoils and dedicated them to the Lord’s service, including great amounts of bronze from the towns of Tebah (also called Betah and Tibhath), Berothai, and Cun.
The Battle with the Ammonites and the Arameans
The Battle with the Arameans
2 Samuel 8:1-8; 10:1-19; 12:21-31; 1 Chronicles 18:2-11; 19:1-19; 20:1-3
The accounts of David’s greatest military victories stand like bookends around the record of David’s most grievous sins. Sometime after David brought the Ark of the Covenant into Jerusalem and the Lord promised to establish his dynasty over Israel, David achieved a series of victories over virtually all of Israel’s neighboring nations. These began with David’s capture of Metheg-ammah (likely Gath) and all of Philistia and was followed by his victory over Moab. Then Nahash king of Ammon died, and David sent envoys to express his condolences to Nahash’s son Hanun, who had now become king. Hanun, however, intentionally humiliated David’s envoys, shaving off half their beards and cutting off the bottom half of their garments before sending them back to Israel. When David heard of it, he sent word to his envoys to remain at Jericho until their beards grew back. In the meantime, the Ammonites called upon several Aramean nations to help them fight against Israel, which was likely their original intent for humiliating David’s envoys. Warriors came from Beth-rehob and Zobah, which lay between Israel and Hamath farther north, as well as from Maacah (see “Geshur and Maacah” map) and Tob. The writer of 1 Chronicles also notes that soldiers came from Mesopotamia as well. David sent his commander Joab to fight this coalition at Rabbah. The writer of 1 Chronicles consistently speaks of the battle occurring at Medeba, rather than Rabbah, but the town of Medeba south of Heshbon seems an unlikely location for the battle. Perhaps Rabbah was also referred to at times as Medeba. In any case, Joab and his brother Abishai divided their forces into two groups, with Joab leading the fight against the Arameans to the north and Abishai leading the fight against the Ammonites just outside the gates of Rabbah. As Joab advanced, the Arameans fled, which in turn led the Ammonites to retreat behind the walls of Rabbah. After this Joab (and probably his forces) returned home to Israel. But the Arameans regrouped and added more troops from Aramean nations beyond the Euphrates River. David met them in battle at Helam (likely modern Alma) and won a great victory over them, even killing their commander Shobah (or Shophach). After this the Arameans made peace with Israel. Sometime later David also subjugated the Edomites, who lived to the south of Moab. It was likely sometime after this that David engaged in adultery with the wife of Uriah, one of his own valiant warriors (see “David’s Mighty Men” map), and then he tried to cover up his sin by arranging for Uriah’s death in battle. His sin was later exposed by Nathan the prophet, and David repented. After this Joab returned to Rabbah to finish capturing the city, and when victory was close at hand he called for David to come and finish taking the city. Thus the Ammonites became subject to Israel as well. From all these conquered nations David took many spoils and dedicated them to the Lord’s service, including great amounts of bronze from the towns of Tebah (also called Betah and Tibhath), Berothai, and Cun.
The Battle with the Ammonites and the Arameans
The Battle with the Arameans