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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 5 V1 V2 V3 V4 V5 V6 V7 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V21 V22 V23 V24 V25
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=small word differences Clarity of original=unclear Importance=normal (All still tentative.)
OET (OET-RV) He’d told his men that day, “Anyone wanting to strike the Yebusites should use the water tunnel to reach the lame people and the blind people—the ones who’re hated by David.” (That’s why they say that blind and crippled people shouldn’t enter the house.[fn])
5:8 Left ambiguous here because it’s not clear from the Hebrew. (Some think ‘David’s palace’ while others go for ‘God’s temple’.)
OET-LV And_he/it_said Dāvid in_the_day (the)_that any [one_who]_attacks (of)_a_Yəⱱūşī and_reach in/on/at/with_water_shaft and_DOM the_lame and_DOM the_blind [who_are]_hated[fn] of_the_self of_Dāvid on/upon/above/on_account_of//he/it_went_in yes/correct/thus/so people_say a_blind_[person] and_lame not he_will_go into the_house.
5:8 Variant note: שנאו: (x-qere) ’שְׂנֻאֵ֖י’: lemma_8130 n_1.0 morph_HVqsmpc id_10cvb שְׂנֻאֵ֖י
UHB וַיֹּ֨אמֶר דָּוִ֜ד בַּיּ֣וֹם הַה֗וּא כָּל־מַכֵּ֤ה יְבֻסִי֙ וְיִגַּ֣ע בַּצִּנּ֔וֹר וְאֶת־הַפִּסְחִים֙ וְאֶת־הַ֣עִוְרִ֔ים שנאה[fn][fn][fn] נֶ֣פֶשׁ דָּוִ֑ד עַל־כֵּן֙ יֹֽאמְר֔וּ עִוֵּ֣ר וּפִסֵּ֔חַ לֹ֥א יָב֖וֹא אֶל־הַבָּֽיִת׃ ‡
(vayyoʼmer dāvid bayyōm hahūʼ kāl-makkēh yəⱱuşī vəyiggaˊ baʦʦinnōr vəʼet-hapişḩīm vəʼet-haˊivrim shnʼh nefesh dāvid ˊal-kēn yoʼmərū ˊiūēr ūfişşēaḩ loʼ yāⱱōʼ ʼel-habāyit.)
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).
From Qumran manuscript 4Q51
Q שְׂנֻאֵ֖י
K שנאו
BrLXX Καὶ εἶπε Δαυὶδ τῇ ἡμέρᾳ ἐκείνῃ, πᾶς τύπτων Ἰεβουσαῖον, ἁπτέσθω ἐν παραξιφίδι καὶ τοὺς χωλοὺς καὶ τοὺς τυφλοὺς καὶ τοὺς μισοῦντας τὴν ψυχὴν Δαυίδ. Διὰ τοῦτο ἐροῦσι, τυφλοὶ καὶ χωλοὶ οὐκ εἰσελεύσοντάι εἰς οἶκον Κυρίου.
(Kai eipe Dawid taʸ haʸmera ekeinaʸ, pas tuptōn Iebousaion, haptesthō en paraxifidi kai tous ⱪōlous kai tous tuflous kai tous misountas taʸn psuⱪaʸn Dawid. Dia touto erousi, tufloi kai ⱪōloi ouk eiseleusontai eis oikon Kuriou. )
BrTr And David said on that day, Every one that smites the Jebusite, let him attack with the dagger both the lame and the blind, and those that hate the soul of David. Therefore they say, The lame and the blind shall not enter into the house of the Lord.
ULT And David said on that day, “Anyone striking the Jebusites (and let him touch the water shaft) and the lame people and the blind people, the people who are hated by the life of David.” Therefore, they say, “The blind person and the lame person will not come into the house.”
UST On that day, David said to his soldiers, “Those who want to get rid of the Jebus people should go through the water tunnel to enter the city. That is where my enemies are, even my enemies who are ‘crippled people and blind people’.” That is why people say, “Those who are ‘blind and crippled’ are not allowed to go into David’s palace.”
BSB On that day he said, “Whoever attacks the Jebusites must use the water shaft to reach the lame and blind who are despised by David.[fn]” That is why it is said, “The blind and the lame will never enter the palace.”
5:8 Or who are enemies of David
OEB And David said on that day, ‘Whoever smites the Jebusites, let him get up through the watercourse and smite the lame and the blind, whom David’s soul hates.’ Therefore it is said, ‘The blind and the lame cannot come into the temple.’
WEBBE David said on that day, “Whoever strikes the Jebusites, let him go up to the watercourse and strike those lame and blind, who are hated by David’s soul.” Therefore they say, “The blind and the lame can’t come into the house.”
WMBB (Same as above)
NET David said on that day, “Whoever attacks the Jebusites must approach the ‘lame’ and the ‘blind’ who are David’s enemies by going through the water tunnel.” For this reason it is said, “The blind and the lame cannot enter the palace.”
LSV And on that day David says, “Anyone striking the Jebusite, let him go up by the watercourse (and the lame and the blind—the hated of David’s soul).” Therefore they say, “The blind and lame—he does not come into the house.”
FBV At that time he said, “If we are to successfully conquer the Jebusites we'll have to go up the water shaft to attack these ‘lame and blind’ —these people who hate David. This is why it's said, ‘The blind and the lame will never enter the house.’ ”[fn]
5:8 There is debate over the meaning of “house” here. It could refer to ordinary houses, or the king's house (palace). However, the Septuagint has “house of the Lord,” which probably refers to the stipulation in Leviticus 21:17-23.
T4T On that day, David said to his soldiers, “Those who want to get rid of the Jebus people-group should go through the water tunnel to enter the city. Then they can attack those people whom I [SYN] detest—and we will find out if any blind and crippled people will be able to stop them!” That is why people say, “Blind and crippled people cannot enter Yahweh’s temple.”
LEB David had said, “On that day when we attack the Jebusites,[fn] one must attack the lame and the blind, those who hate the soul of David, by means of the water supply.” For thus the blind and the lame would say, “He cannot come into the house.”
5:8 Literally “in all of the striking down the Jebusites”
BBE And that day David said, Whoever makes an attack on the Jebusites, let him go up by the water-pipe, and put to death all the blind and feeble-footed who are hated by David. And this is why they say, The blind and feeble-footed may not come into the house.
Moff No Moff 2SA book available
JPS And David said on that day: 'Whosoever smiteth the Jebusites, and getteth up to the gutter, and taketh away the lame and the blind, that are hated of David's soul — .' Wherefore they say: 'There are the blind and the lame; he cannot come into the house.'
ASV And David said on that day, Whosoever smiteth the Jebusites, let him get up to the watercourse, and smite the lame and the blind, that are hated of David’s soul. Wherefore they say, There are the blind and the lame; he cannot come into the house.
DRA For David had offered that day a reward to whosoever should strike the Jebusites and get up to the gutters of the tops of the houses, and take away the blind and the lame that hated the soul of David: therefore it is said in the proverb: The blind and the lame shall not come into the temple.
YLT And David saith on that day, 'Any one smiting the Jebusite, (let him go up by the watercourse), and the lame and the blind — the hated of David's soul,' — because the blind and lame say, 'He doth not come into the house.'
Drby And David said on that day, Whoever smites the Jebusites and gets up to the watercourse, and the lame and the blind hated of David's soul...! Therefore they say, The blind and the lame shall not come into the house.
RV And David said on that day, Whosoever smiteth the Jebusites, let him get up to the watercourse, and smite the lame and the blind, that are hated of David’s soul. Wherefore they say, There are the blind and the lame; he cannot come into the house.
Wbstr And David said on that day, Whoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated by David's soul, he shall be chief and captain : Wherefore they said, The blind and the lame shall not come into the house.
KJB-1769 And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David’s soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house.[fn]
5.8 Wherefore…: or, Because they had said, even the blind and the lame, He shall not
KJB-1611 [fn][fn]And Dauid said on that day, Whosoeuer getteth vp to the gutter, and smiteth the Iebusites, and the lame, and the blind, that are hated of Dauids soule, he shall be chiefe and captaine: Wherefore they said, The blind and the lame shall not come into the house.
(Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation and footnotes))
5:8 1. Chron. 11.6.
5:8 Or, because they had said euen the blind & the lame, He shal not come into the house.
Bshps And Dauid sayde the same day: Whosoeuer smyteth the Iebusites, and getteth vp to the gutters of the houses, and smyteth the lame and the blinde, hated of Dauid soule, I will preferre him. Wherfore they said: The blinde and the lame shal not come into that house.
(And David said the same day: Whosoever smyteth the Yebusites, and getteth up to the gutters of the houses, and smyteth the lame and the blind, hated of David soul, I will preferre him. Wherefore they said: The blind and the lame shall not come into that house.)
Gnva Nowe Dauid had sayd the same day, Whosoeuer smiteth the Iebusites, and getteth vp to the gutters and smiteth the lame and blinde, which Dauids soule hateth, I will preferre him: therefore they saide, The blinde and the lame shall not come into that house.
(Now David had said the same day, Whosoever smiteth the Yebusites, and getteth up to the gutters and smiteth the lame and blind, which Davids soul hateth, I will preferre him: therefore they said, The blind and the lame shall not come into that house. )
Cvdl Then sayde Dauid the same daye: Who so euer smyteth the Iebusites, and optayneth the perquellies, the lame & the blynde, which (Iebusites) Dauids soule hateth. Herof cometh the prouerbe: Let no blynde ner lame come in to the house.
(Then said David the same day: Who so ever smyteth the Yebusites, and optayneth the perquellies, the lame and the blind, which (Yebusites) Davids soul hateth. Herof cometh/comes the proverb: Let no blind nor lame come in to the house.)
Wycl For Dauid hadde `sette forth meede in that dai to hym, that hadde smyte Jebusei, and hadde touchid the goteris of roouys, and hadde take awey lame men and blynde, hatynge the lijf of Dauid. Therfor it is seid in prouerbe, A blynde man and lame schulen not entre in to the temple.
(For David had `sette forth meede in that day to him, that had smite Yebusei, and had touchid the goteris of roouys, and had take away lame men and blind, hatynge the life of David. Therefore it is said in proverb, A blind man and lame should not enter in to the temple.)
Luth Da sprach David desselben Tages: Wer die Jebusiter schlägt und erlanget die Dachrinnen, die Lahmen und Blinden, denen die SeeLE Davids feind ist. Daher spricht man: Laß keinen Blinden und Lahmen ins Haus kommen.
(So spoke David desselben dayss: Who the Yebusiter schlägt and erlanget the Dachrinnen, the Lahmen and Blinden, denen the SeeLE Davids feind is. Therefore says man: Let none Blinden and Lahmen into_the house come.)
ClVg Proposuerat enim David in die illa præmium, qui percussisset Jebusæum, et tetigisset domatum fistulas, et abstulisset cæcos et claudos odientes animam David. Idcirco dicitur in proverbio: Cæcus et claudus non intrabunt in templum.[fn]
(Proposuerat because David in day that præmium, who percussisset Yebusæum, and tetigisset domatum fistulas, and abstulisset cæcos and claudos odientes animam David. Idcirco it_is_said in proverbio: Cæcus and lame not/no intrabunt in templum. )
5.8 Domatum. Id est rectorum. Fistulas appellat aquæ ductus de plumbo vel regula factos per quos aqua ibat super murum per totam civitatem. Fistulas. Falsam scientiam seu hæreticorum dogmata figurant, quæ Dominus per Joab, id est, prædicatores destruit. Jebusæus conculcans, hæc est gentilitas, quæ ante fidem præcepta Dei conculcabat. Item Jebusæus calcatus, quia diabolus a Domino calcatur, et sub Joab calcandus subditur
5.8 Domatum. That it_is rectorum. Fistulas appellat awhich leadership about plumbo or regula factos through which water ibat over murum through totam civitatem. Fistulas. Falsam scientiam seu hæreticorum dogmata figurant, which Master through Yoab, id it_is, prælet_him_sayores destruit. Yebusæus conculcans, these_things it_is gentilitas, which before faith præcepta of_God conculcabat. Item Yebusæus calcatus, because diabolus from Master calcatur, and under Yoab calcandus subditur
5:8 How David conquered Jerusalem is debated. Possibly he used a water tunnel as a conduit for his troops to enter the city, but not all interpreters agree. Another possibility is that David and his men conquered Jerusalem with the more traditional siege works and by scaling the walls. The term translated water tunnel occurs only here and in Ps 42:7 (“raging seas”); the statement might be metaphorical, referring to the ferocity of the attack.
• The blind and the lame may not enter the house: House could refer either to the Temple, which had not yet been built, or to David’s palace. The proverb may explain why Mephibosheth, Saul’s descendant, was barred from the throne (see study note on 2 Sam 4:4).
• David also promised that those who undertook the siege of Jerusalem would become the commanders of his army (see 1 Chr 11:6).
Jerusalem
Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).
Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.
Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 BC. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).
In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 BC) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in AD 70.
But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).
Passages for Further Study
Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24
(Occurrence 0) David said, “Those who attack the Jebusites
(Some words not found in UHB: and=he/it_said Dāvid in_the=day (the)=that all/each/any/every strike Yəⱱūşī/(Yəⱱūşī/(Jebusite)s) and,reach in/on/at/with,water_shaft and=DOM the,lame and=DOM the,blind hated creature Dāvid on/upon/above/on_account_of//he/it_went_in yes/correct/thus/so say blind and,lame not come to/towards the,house )
David was speaking to his soldiers. Alternate translation: “David said to his soldiers, ‘Those who want to get rid of the Jebus people”
Note 1 topic: figures-of-speech / metonymy
(Occurrence 0) The ‘blind and the lame’
(Some words not found in UHB: and=he/it_said Dāvid in_the=day (the)=that all/each/any/every strike Yəⱱūşī/(Yəⱱūşī/(Jebusite)s) and,reach in/on/at/with,water_shaft and=DOM the,lame and=DOM the,blind hated creature Dāvid on/upon/above/on_account_of//he/it_went_in yes/correct/thus/so say blind and,lame not come to/towards the,house )
This could mean: (1) the Jebusites inside the city of Jerusalem were so weak that it was as if they were handicapped, or (2) people who are physically lame and blind.