1 Samuel 15:12

15:12 Then Samuel got up early to meet Saul the next morning. But Samuel was informed, “Saul has gone to Carmel where ¹  he is setting up a monument for himself. Then Samuel left ²  and went down to Gilgal.” ³ 

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ⁴  Israel along the way when Israel ⁵  came up from Egypt.

1 Samuel 18:18

18:18 David said to Saul, “Who am I? Who are my relatives or the clan of my father ⁶  in Israel that I should become the king’s son-in-law?”

Mazmur 49:12

49:12 but, despite their wealth, people do not last, ⁷ 

they are like animals ⁸  that perish. ⁹ 

Yesaya 22:16

22:16 ‘What right do you have to be here? What relatives do you have buried here? ¹⁰ 

Why ¹¹  do you chisel out a tomb for yourself here?

He chisels out his burial site in an elevated place,

he carves out his tomb on a cliff.

Yesaya 56:5

56:5 I will set up within my temple and my walls a monument ¹² 

that will be better than sons and daughters.

I will set up a permanent monument ¹³  for them that will remain.

[15:12]  ¹ tn Heb “and look.”

[15:12]  ² tn Heb “and he turned and crossed over.”

[15:12]  ³ tc At the end of v. 12 the LXX and one Old Latin ms include the following words not found in the MT: “to Saul. And behold, he was offering as a burnt offering to the Lord the best of the spoils that he had brought from the Amalekites.”

[15:2]  ⁴ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ⁵ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[18:18]  ⁶ tn Heb “Who are my relatives, the clan of my father?” The term חַי (khay), traditionally understood as “my life,” is here a rare word meaning “family, kinfolk” (see HALOT 309 s.v. III חַי). The phrase “clan of my father” may be a scribal gloss explaining the referent of this rare word.

[49:12]  ⁷ tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.

[49:12]  ⁸ tn Or “cattle.”

[49:12]  ⁹ tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.

[22:16]  ¹⁰ tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.

[22:16]  ¹¹ tn Heb “that you chisel out.”

[56:5]  ¹² tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  ¹³ tn Heb “name” (so KJV, NIV, NRSV).