1 Samuel 1:5

1:5 But he would give a double ¹  portion to Hannah, because he especially loved her. ²  Now the Lord had not enabled her to have children. ³ 

1 Samuel 2:2

2:2 No one is holy ⁴  like the Lord!

There is no one other than you!

There is no rock ⁵  like our God!

1 Samuel 11:13

11:13 But Saul said, “No one will be killed on this day. For today the Lord has given Israel a victory!”

1 Samuel 14:16

14:16 Saul’s watchmen at Gibeah in the territory of Benjamin ⁶  looked on ⁷  as the crowd of soldiers seemed to melt away first in one direction and then in another. ⁸ 

1 Samuel 15:8

15:8 He captured King Agag of the Amalekites alive, but he executed all Agag’s people ⁹  with the sword.

1 Samuel 21:3

21:3 Now what do you have at your disposal? ¹⁰  Give me five loaves of bread, or whatever can be found.”

1 Samuel 25:6

25:6 Then you will say to my brother, ¹¹  “Peace to you and your house! Peace to all that is yours!

1 Samuel 26:1

David Spares Saul’s Life Again

26:1 The Ziphites came to Saul at Gibeah and said, “Isn’t David hiding on the hill of Hakilah near ¹²  Jeshimon?”

1 Samuel 28:13

28:13 The king said to her, “Don’t be afraid! What have you seen?” The woman replied to Saul, “I have seen one like a god ¹³  coming up from the ground!”

[1:5]  ¹ 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]  ² 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]  ³ tn Heb “and the Lord had closed her womb.” So also in v. 6. The disjunctive clause provides supplemental information that is pertinent to the story.

[2:2]  ⁴ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁵ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[14:16]  ⁶ tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.

[14:16]  ⁷ tn Heb “saw, and look!”

[14:16]  ⁸ tn Heb “the crowd melted and went, even here.”

[15:8]  ⁹ tn Heb “all the people.” For clarity “Agag’s” has been supplied in the translation.

[21:3]  ¹⁰ tn Heb “under your hand.”

[25:6]  ¹¹ tc The text is difficult here. The MT and most of the early versions support the reading לֶחָי (lekhai, “to life,” or “to the one who lives”). Some of the older English versions (KJV, ASV; cf. NKJV) took the expression to mean “to him who lives (in prosperity),” but this translation requires reading a good deal into the words. While the expression could have the sense of “Long life to you!” (cf. NIV, NJPS) or perhaps “Good luck to you!” this seems somewhat redundant in light of the salutation that follows in the context. The Latin Vulgate has fratribus meis (“to my brothers”), which suggests that Jerome understood the Hebrew word to have an alef that is absent in the MT (i.e., לֶאֱחָי, le’ekhay). Jerome’s plural, however, remains a problem, since in the context David is addressing a single individual, namely Nabal, and not a group. However, it is likely that the Vulgate witnesses to a consonantal Hebrew text that is to be preferred here, especially if the word were to be revocalized as a singular rather than a plural. While it is impossible to be certain about this reading, the present translation essentially follows the Vulgate in reading “my brother” (so also NJB; cf. NAB, RSV, NRSV).

[26:1]  ¹² tn Heb “upon the face of.”

[28:13]  ¹³ tn Heb “gods.” The modifying participle (translated “coming up”) is plural, suggesting that underworld spirits are the referent. But in the following verse Saul understands the plural word to refer to a singular being. The reference is to the spirit of Samuel.