So all the people and all Israel understood that day that it was not of the king to kill Abner the son of Ner.
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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So all the people and all Israel understood that day that it was not of the king to kill Abner the son of Ner.
For all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.
So all of the people and all of Israel knew on that day that it had not been from the king to kill Abner, the son of Ner.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
So all the people and all Israel understood that day that it was not of the king to kill Abner the son of Ner.
So on that day all the troops and all Israel were convinced that the king had no part in the murder of Abner son of Ner.
So on that day all the troops and all Israel were convinced that the king had no part in the murder of Abner son of Ner.
For all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.
So all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.
So all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.
For all the people and all Israel vnderstoode that day, howe that it was not the Kings deede that Abner the sonne of Ner was slaine.
And all the people, and all Israel understood that day that it was not the king's doing, that Abner the son of Ner was slain.
and all the people know, even all Israel, in that day, that it hath not been from the king -- to put to death Abner son of Ner.
and all the people know, even all Israel, in that day, that it has not been from the king—to put Abner son of Ner to death.
So all the people and all Israel understood that day that it was not the king's desire to kill Abner son of Ner.
So all of the people and all of Israel knew on that day that it had not been from the king to kill Abner, the son of Ner.
And all the people and all Israel understood that day that it was not of the king to put Abner the son of Ner to death.
So all the people and all Israel understood that day that it was not of the king to kill Abner the son of Ner.
For all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.
That day everyone in Judah and throughout Israel realized that David had not ordered Abner's murder.
So it was clear to Israel and to all the people on that day that the king was not responsible for the death of Abner, the son of Ner.
So all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Notable vocabulary
The rarest word here is נֵֽר Ner H5369 — appearing just 16 times in the whole Hebrew Bible.
Shared distinctive vocabulary
נֵֽר Ner H5369 occurs in 16 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Repetition
A word recurs within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In English translation the verse runs 24 words from the Hebrew and 25 from the Septuagint (LXX English) — closely comparable.
A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.
Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.
In the original languages it is 16 Hebrew tokens and 23 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
וַיֵּדְע֧וּ כָל הָעָ֛ם וְכָל יִשְׂרָאֵ֖ל בַּיּ֣וֹם הַה֑וּא כִּ֣י לֹ֤א הָיְתָה֙ מֵֽהַמֶּ֔לֶךְ לְהָמִ֖ית אֶת אַבְנֵ֥ר בֶּן נֵֽר
So all the people and all Israel understood that day that it was not of the king to kill Abner the son of Ner.
World English Bible · Public Domain
καί γιγνώσκω πᾶς ὁ λαός καί πᾶς ἰσραήλ ἐν ὁ ἡμέρα ἐκεῖνος ὅτι οὐ γίγνομαι παρά ὁ βασιλεύς θανατόω ὁ αβεννηρ υἱός νηρ
So all the people and all Israel perceived in that day, that it was not of the king to kill Abenner the son of Ner.
LXX2012 (modern English Septuagint) · Public Domain
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
וִידָעוּ כָּל עַמָא וְכָל יִשְׂרָאֵל בְּיוֹמָא הַהוּא אֲרֵי לָא הֲוַת בַּעֲצַת מַלְכָּא לְמִקְטַל יַת אַבְנֵר בַּר נֵר:
(no public-domain English translation for this verse)
Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
2 Samuel, in the Historical, opens this verse with 16 words (15 distinct Hebrew lemmas). Its most distinctive word is Nêr (“Ner”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on 2 Samuel 3:37 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Trapp's Complete Commentary
John Trapp
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes
Tyndale Open Resources
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Matthew Poole's English Annotations
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
The Pulpit Commentary
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes
Door43 World Missions Community
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.