1 Samuel 1:1-28
Konteks1:1 There was a man from Ramathaim Zophim, 1 from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
1:3 Year after year 2 this man would go up from his city to worship and to sacrifice to the Lord of hosts at Shiloh. It was there that the two sons of Eli, Hophni and Phineas, served as the Lord’s priests. 1:4 Whenever the day came for Elkanah to sacrifice, he used to give meat portions to his wife Peninnah and to all her sons and daughters. 1:5 But he would give a double 3 portion to Hannah, because he especially loved her. 4 Now the Lord had not enabled her to have children. 5 1:6 Her rival wife used to upset her and make her worry, 6 for the Lord had not enabled her to have children. 1:7 Peninnah 7 would behave this way year after year. Whenever Hannah 8 went up to the Lord’s house, Peninnah 9 would upset her so that she would weep and refuse to eat. 1:8 Finally her husband Elkanah said to her, “Hannah, why do you weep and not eat? Why are you so sad? 10 Am I not better to you than ten 11 sons?”
1:9 On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. 12 (Now at the time Eli the priest was sitting in his chair 13 by the doorpost of the Lord’s temple.) 1:10 She was very upset 14 as she prayed to the Lord, and she was weeping uncontrollably. 15 1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion 16 on the suffering of your female servant, 17 remembering me and not forgetting your servant, and give a male child 18 to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” 19
1:12 As she continued praying to 20 the Lord, Eli was watching her mouth. 1:13 Now Hannah was speaking from her heart. Although her lips were moving, her voice was inaudible. Eli therefore thought she was drunk. 1:14 So he 21 said to her, “How often do you intend to get drunk? Put away your wine!”
1:15 But Hannah replied, “That’s not the way it is, 22 my lord! I am under a great deal of stress. 23 I have drunk neither wine nor beer. Rather, I have poured out my soul to 24 the Lord. 1:16 Don’t consider your servant a wicked woman, 25 for until now I have spoken from my deep pain and anguish.”
1:17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.” 1:18 She said, “May I, your servant, find favor in your sight.” So the woman went her way and got something to eat. 26 Her face no longer looked sad.
1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with 27 his wife Hannah, and the Lord remembered 28 her. 1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. 29
1:21 This man Elkanah went up with all his family to make the yearly sacrifice to the Lord and to keep his vow, 1:22 but Hannah did not go up with them. 30 Instead she told her husband, “Once the boy is weaned, I will bring him and appear before the Lord, and he will remain there from then on.”
1:23 So her husband Elkanah said to her, “Do what you think best. 31 Stay until you have weaned him. May the Lord fulfill his promise.” 32
So the woman stayed and nursed her son until she had weaned him. 1:24 Once she had weaned him, she took him up with her, along with three bulls, an ephah 33 of flour, and a container 34 of wine. She brought him to the Lord’s house at Shiloh, even though he was young. 35 1:25 Once the bull had been slaughtered, they brought the boy to Eli. 1:26 She said, “Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. 1:27 I prayed for this boy, and the Lord has given me the request that I asked of him. 1:28 Now I dedicate him to the Lord. From this time on he is dedicated to the Lord.” Then they 36 worshiped the Lord there.
1 Samuel 19:1--20:42
Konteks19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. 37 19:2 So Jonathan told David, “My father Saul is trying 38 to kill you. So be careful tomorrow morning. Find 39 a hiding place and stay in seclusion. 40 19:3 I will go out and stand beside my father in the field where you are. I will speak about you to my father. When I find out what the problem is, 41 I will let you know.”
19:4 So Jonathan spoke on David’s behalf 42 to his father Saul. He said to him, “The king should not sin against his servant David, for he has not sinned against you. On the contrary, his actions have been very beneficial 43 for you. 19:5 He risked his life 44 when he struck down the Philistine and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?”
19:6 Saul accepted Jonathan’s advice 45 and took an oath, “As surely as the Lord lives, he will not be put to death.” 19:7 Then Jonathan called David and told him all these things. Jonathan brought David to Saul, and he served him as he had done formerly. 46
19:8 Now once again there was war. So David went out to fight the Philistines. He defeated them thoroughly 47 and they ran away from him. 19:9 Then an evil spirit from the Lord came upon 48 Saul. He was sitting in his house with his spear in his hand, while David was playing the lyre. 49 19:10 Saul tried to nail David to the wall with the spear, but he escaped from Saul’s presence and the spear drove into the wall. 50 David escaped quickly 51 that night.
19:11 Saul sent messengers to David’s house to guard it and to kill him in the morning. Then David’s wife Michal told him, “If you do not save yourself 52 tonight, tomorrow you will be dead!” 19:12 So Michal lowered David through the window, and he ran away and escaped.
19:13 Then Michal took a household idol 53 and put it on the bed. She put a quilt 54 made of goat’s hair over its head 55 and then covered the idol with a garment. 19:14 When Saul sent messengers to arrest David, she said, “He’s sick.”
19:15 Then Saul sent the messengers back to see David, saying, “Bring him up to me on his bed so I can kill him.” 19:16 When the messengers came, they found only the idol on the bed and the quilt made of goat’s hair at its head.
19:17 Saul said to Michal, “Why have you deceived me this way by sending my enemy away? Now he has escaped!” Michal replied to Saul, “He said to me, ‘Help me get away or else I will kill you!’” 56
19:18 Now David had run away and escaped. He went to Samuel in Ramah and told him everything that Saul had done to him. Then he and Samuel went and stayed at Naioth. 19:19 It was reported to Saul saying, “David is at Naioth in Ramah.” 19:20 So Saul sent messengers to capture David. When they saw a company of prophets prophesying with Samuel standing there as their leader, the spirit of God came upon Saul’s messengers, and they also prophesied. 19:21 When it was reported to Saul, he sent more messengers, but they prophesied too. So Saul sent messengers a third time, but they also prophesied. 19:22 Finally Saul 57 himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, “Where are Samuel and David?” They said, “At Naioth in Ramah.”
19:23 So Saul went to Naioth in Ramah. The Spirit of God came upon him as well, and he walked along prophesying until he came to Naioth in Ramah. 19:24 He even stripped off his clothes and prophesied before Samuel. He lay there 58 naked all that day and night. (For that reason it is asked, “Is Saul also among the prophets?”)
20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, 59 “What have I done? What is my offense? 60 How have I sinned before your father? For he is seeking my life!”
20:2 Jonathan 61 said to him, “By no means are you going to die! My father does nothing 62 large or small without making me aware of it. 63 Why would my father hide this matter from me? It just won’t happen!”
20:3 Taking an oath, David again 64 said, “Your father is very much aware of the fact 65 that I have found favor with you, and he has thought, 66 ‘Don’t let Jonathan know about this, or he will be upset.’ But as surely as the Lord lives and you live, there is about one step between me and death!” 20:4 Jonathan replied to David, “Tell me what I can do for you.” 67
20:5 David said to Jonathan, “Tomorrow is the new moon, and I am certainly expected to join the king for a meal. 68 You must send me away so I can hide in the field until the third evening from now. 20:6 If your father happens to miss me, you should say, ‘David urgently requested me to let him go 69 to his city Bethlehem, 70 for there is an annual sacrifice there for his entire family.’ 20:7 If he should then say, ‘That’s fine,’ 71 then your servant is safe. But if he becomes very angry, be assured that he has decided to harm me. 72 20:8 You must be loyal 73 to your servant, for you have made a covenant with your servant in the Lord’s name. 74 If I am guilty, 75 you yourself kill me! Why bother taking me to your father?”
20:9 Jonathan said, “Far be it from you to suggest this! If I were at all aware that my father had decided to harm you, wouldn’t I tell you about it?” 20:10 David said to Jonathan, “Who will tell me if your father answers you harshly?” 20:11 Jonathan said to David, “Come on. Let’s go out to the field.”
When the two of them had gone out into the field, 20:12 Jonathan said to David, “The Lord God of Israel is my witness. 76 I will feel out my father about this time the day after tomorrow. If he is favorably inclined toward David, will I not then send word to you and let you know? 77 20:13 But if my father intends to do you harm, may the Lord do all this and more to Jonathan, if I don’t let you know 78 and send word to you so you can go safely on your way. 79 May the Lord be with you, as he was with my father. 20:14 While I am still alive, extend to me the loyalty of the Lord, or else I will die! 20:15 Don’t ever cut off your loyalty to my family, not even when the Lord has cut off every one of David’s enemies from the face of the earth 20:16 and called David’s enemies to account.” So Jonathan made a covenant 80 with the house of David. 81 20:17 Jonathan once again took an oath with David, because he loved him. In fact Jonathan loved him as much as he did his own life. 82 20:18 Jonathan said to him, “Tomorrow is the new moon, and you will be missed, for your seat will be empty. 20:19 On the third day 83 you should go down quickly 84 and come to the place where you hid yourself the day this all started. 85 Stay near the stone Ezel. 20:20 I will shoot three arrows near it, as though I were shooting at a target. 20:21 When I send a boy after them, I will say, “Go and find the arrows.” If I say to the boy, ‘Look, the arrows are on this side of you; 86 get them,’ then come back. For as surely as the Lord lives, you will be safe and there will no problem. 20:22 But if I say to the boy, “Look, the arrows are on the other side of you,’ 87 get away. For in that case the Lord has sent you away. 20:23 With regard to the matter that you and I discussed, the Lord is the witness between us forever!” 88
20:24 So David hid in the field. When the new moon came, the king sat down to eat his meal. 20:25 The king sat down in his usual place by the wall, with Jonathan opposite him 89 and Abner at his side. 90 But David’s place was vacant. 20:26 However, Saul said nothing about it 91 that day, for he thought, 92 “Something has happened to make him ceremonially unclean. Yes, he must be unclean.” 20:27 But the next morning, the second day of the new moon, David’s place was still vacant. So Saul said to his son Jonathan, “Why has Jesse’s son not come to the meal yesterday or today?”
20:28 Jonathan replied to Saul, “David urgently requested that he be allowed to go to Bethlehem. 20:29 He said, ‘Permit me to go, 93 for we are having a family sacrifice in the city, and my brother urged 94 me to be there. So now, if I have found favor with you, let me go 95 to see my brothers.’ For that reason he has not come to the king’s table.”
20:30 Saul became angry with Jonathan 96 and said to him, “You stupid traitor! 97 Don’t I realize that to your own disgrace and to the disgrace of your mother’s nakedness you have chosen this son of Jesse? 20:31 For as long as 98 this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men 99 and bring him to me. For he is as good as dead!” 100
20:32 Jonathan responded to his father Saul, “Why should he be put to death? What has he done?” 20:33 Then Saul threw his spear at Jonathan 101 in order to strike him down. So Jonathan was convinced 102 that his father had decided to kill David. 20:34 Jonathan got up from the table enraged. He did not eat any food on that second day of the new moon, for he was upset that his father had humiliated David. 103
20:35 The next morning Jonathan, along with a young servant, went out to the field to meet David. 20:36 He said to his servant, “Run, find the arrows that I am about to shoot.” As the servant ran, Jonathan 104 shot the arrow beyond him. 20:37 When the servant came to the place where Jonathan had shot the arrow, Jonathan called out to 105 the servant, “Isn’t the arrow further beyond you?” 20:38 Jonathan called out to the servant, “Hurry! Go faster! Don’t delay!” Jonathan’s servant retrieved the arrow and came back to his master. 20:39 (Now the servant did not understand any of this. Only Jonathan and David knew what was going on.) 106 20:40 Then Jonathan gave his equipment to the servant who was with him. He said to him, “Go, take these things back to the city.”
20:41 When the servant had left, David got up from beside the mound, 107 knelt 108 with his face to the ground, and bowed three times. Then they kissed each other and they both wept, especially David. 20:42 Jonathan said to David, “Go in peace, for the two of us have sworn together in the name of the Lord saying, ‘The Lord will be between me and you and between my descendants and your descendants forever.’”
109 Then David 110 got up and left, while Jonathan went back to the city.
[1:1] 1 tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.
[1:3] 2 tn Heb “from days to days.”
[1:5] 3 tn The exact sense of the Hebrew word אַפָּיִם (’appayim, “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’efes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.
[1:5] 4 tn Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.
[1:5] 5 tn Heb “and the
[1:6] 6 tn Heb “and her rival wife grieved her, even [with] grief so as to worry her.”
[1:7] 7 tn The MT has a masculine form of the verb here יַעֲשֶׂה (ya’aseh, “he used to do”); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: “she used to behave in this way year after year.” Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., יֵעֲשֶׂה, ye’aseh, “so it used to be done”). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah’s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (“she used to do”). In the translation the referent (Peninnah) has been specified for clarity.
[1:7] 8 tn Heb “she”; the referent (Hannah) has been specified in the translation for clarity.
[1:7] 9 tn Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.
[1:8] 10 tn Heb “why is your heart displeased?”
[1:8] 11 sn Like the number seven, the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20, Zech 8:23).
[1:9] 12 tc The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.
[1:9] 13 tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.
[1:10] 14 tn Heb “she [was in] bitterness of soul.”
[1:10] 15 tn Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.
[1:11] 16 tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.
[1:11] 17 tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.
[1:11] 18 tn Heb “seed of men.”
[1:11] 19 tn Heb “a razor will not go up upon his head.”
[1:12] 20 tc Heb “before.” Many medieval Hebrew manuscripts read “to.”
[1:14] 21 tn Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.
[1:15] 23 tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).
[1:16] 25 tn Heb “daughter of worthlessness.”
[1:18] 26 tc Several medieval Hebrew
[1:19] 27 tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.
[1:19] 28 sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.
[1:20] 29 tn Heb “because from the
[1:22] 30 tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.
[1:23] 31 tn Heb “what is good in your eyes.”
[1:23] 32 tn Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17).
[1:24] 33 sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.
[1:24] 34 tn The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”
[1:24] 35 tc Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.
[1:28] 36 tn Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).
[19:1] 37 tn Heb “delighted greatly in David.”
[19:2] 40 tn Heb “and hide yourself.”
[19:3] 41 tn Heb “when I see.”
[19:4] 42 tn Heb “spoke good with respect to David.”
[19:5] 44 tn Heb “and he put his life into his hand.”
[19:6] 45 tn Heb “and Saul listened to the voice of Jonathan.”
[19:7] 46 tn Heb “and he was before him as before.”
[19:8] 47 tn Heb “and he struck them down with a great blow.”
[19:9] 49 tn The Hebrew text adds here “with his hand.”
[19:10] 50 tn Heb “and he drove the spear into the wall.”
[19:10] 51 tn Heb “fled and escaped.”
[19:11] 52 tn Heb “your life.”
[19:13] 53 tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.
[19:13] 54 tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”
[19:13] 55 tn Heb “at the place of its head.”
[19:17] 56 tn Heb “Send me away! Why should I kill you?” The question has the force of a threat in this context. See P. K. McCarter, I Samuel (AB), 325, 26.
[19:22] 57 tn Heb “he” (also in v. 23). the referent (Saul) has been specified in the translation for clarity.
[19:24] 58 tn Heb “and he fell down.”
[20:1] 59 tn Heb “and he came and said before Jonathan.”
[20:1] 60 tn Heb “What is my guilt?”
[20:2] 61 tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.
[20:2] 62 tc The translation follows the Qere, many medieval Hebrew
[20:2] 63 tn Heb “without uncovering my ear.”
[20:3] 64 tc The LXX and the Syriac Peshitta lack the word “again.”
[20:3] 65 tn The infinitive absolute appears before the finite verb for emphasis.
[20:3] 66 tn Heb “said,” that is, to himself. So also in v. 25.
[20:4] 67 tn Heb “whatever your soul says, I will do for you.”
[20:5] 68 tn Heb “and I must surely sit with the king to eat.” The infinitive absolute appears before the finite verb for emphasis.
[20:6] 70 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[20:7] 72 tn Heb “know that the evil is completed from with him.”
[20:8] 73 tn Heb “and you must do loyalty.”
[20:8] 74 tn Heb “for into a covenant of the
[20:8] 75 tn Heb “and if there is in me guilt.”
[20:12] 76 tc The Hebrew text has simply “the
[20:12] 77 tn Heb “and uncover your ear.”
[20:13] 78 tn Heb “uncover your ear.”
[20:16] 80 tn Heb “cut.” The object of the verb (“covenant”) must be supplied.
[20:16] 81 tn The word order is different in the Hebrew text, which reads “and Jonathan cut with the house of David, and the
[20:17] 82 tn Heb “for [with] the love of his [own] life he loved him.”
[20:19] 83 tc Heb “you will do [something] a third time.” The translation assumes an emendation of the verb from שִׁלַּשְׁתָּ (shillashta, “to do a third time”) to שִׁלִּישִׁית (shillishit, “[on the] third [day]”).
[20:19] 84 tn Heb “you must go down greatly.” See Judg 19:11 for the same idiom.
[20:19] 85 tn Heb “on the day of the deed.” This probably refers to the incident recorded in 19:2.
[20:21] 86 tn Heb “from you and here.”
[20:22] 87 tn Heb “from you and onward.”
[20:23] 88 tc Heb “the
[20:25] 89 tc Heb “and Jonathan arose.” Instead of MT’s וַיָּקָם (vayyaqam, “and he arose”; from the hollow verbal root קוּם, qum), the translation assumes a reading וַיִּקַדֵּם (vayyiqaddem, “and he was in front of”; from the verbal root קדם, qdm). See P. K. McCarter, I Samuel (AB), 338.
[20:25] 90 tn Heb “and Abner sat at the side of Saul.”
[20:26] 91 tn The words “about it” are not present in the Hebrew text, although they are implied.
[20:26] 92 tn Heb “said,” that is, to himself.
[20:29] 94 tn Heb “commanded.”
[20:29] 95 tn Heb “be released [from duty].”
[20:30] 96 tc Many medieval Hebrew
[20:30] 97 tn Heb “son of a perverse woman of rebelliousness.” But such an overly literal and domesticated translation of the Hebrew expression fails to capture the force of Saul’s unrestrained reaction. Saul, now incensed and enraged over Jonathan’s liaison with David, is actually hurling very coarse and emotionally charged words at his son. The translation of this phrase suggested by Koehler and Baumgartner is “bastard of a wayward woman” (HALOT 796 s.v. עוה), but this is not an expression commonly used in English. A better English approximation of the sentiments expressed here by the Hebrew phrase would be “You stupid son of a bitch!” However, sensitivity to the various public formats in which the Bible is read aloud has led to a less startling English rendering which focuses on the semantic value of Saul’s utterance (i.e., the behavior of his own son Jonathan, which he viewed as both a personal and a political betrayal [= “traitor”]). But this concession should not obscure the fact that Saul is full of bitterness and frustration. That he would address his son Jonathan with such language, not to mention his apparent readiness even to kill his own son over this friendship with David (v. 33), indicates something of the extreme depth of Saul’s jealousy and hatred of David.
[20:31] 98 tn Heb “all the days that.”
[20:31] 99 tn The words “some men” are supplied in the translation for stylistic reasons.
[20:31] 100 tn Heb “a son of death.”
[20:33] 101 tn Heb “him”; the referent (Jonathan) has been specified in the translation for clarity.
[20:34] 103 tn Heb “for he was upset concerning David for his father had humiliated him.” The referent of the pronoun “him” is not entirely clear, but the phrase “concerning David” suggests that it refers to David, rather than Jonathan.
[20:36] 104 tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.
[20:37] 105 tn Heb “called after” (also in v. 38).
[20:39] 106 tn Heb “knew the matter.”
[20:41] 107 tc The translation follows the LXX in reading “the mound,” rather than the MT’s “the south.” It is hard to see what meaning the MT reading “from beside the south” would have as it stands, since such a location lacks specificity. The NIV treats it as an elliptical expression, rendering the phrase as “from the south side of the stone (rock NCV).” This is perhaps possible, but it seems better to follow the LXX rather than the MT here.
[20:42] 109 sn Beginning with 20:42b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 20:42b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same.
[20:42] 110 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
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