2 Samuel 1:1-27
Konteks1:1 After the death of Saul, 1 when David had returned from defeating the Amalekites, 2 he stayed at Ziklag 3 for two days. 1:2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. 4 When he approached David, the man 5 threw himself to the ground. 6
1:3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 1:4 David inquired, “How were things going? 7 Tell me!” He replied, “The people fled from the battle and many of them 8 fell dead. 9 Even Saul and his son Jonathan are dead!” 1:5 David said to the young man 10 who was telling him this, “How do you know that Saul and his son Jonathan are dead?” 11 1:6 The young man who was telling him this 12 said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 1:7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 1:8 He asked me, ‘Who are you?’ I told him, ‘I’m 13 an Amalekite.’ 1:9 He said to me, ‘Stand over me and finish me off! 14 I’m very dizzy, 15 even though I’m still alive.’ 16 1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. 17 Then I took the crown which was on his head and the 18 bracelet which was on his arm. I have brought them here to my lord.” 19
1:11 David then grabbed his own clothes 20 and tore them, as did all the men who were with him. 1:12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s people, and the house of Israel had fallen by the sword.
1:13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.” 21 1:14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 1:15 Then David called one of the soldiers 22 and said, “Come here and strike him down!” So he struck him down, and he died. 1:16 David said to him, “Your blood be on your own head! Your own mouth has testified against you, saying ‘I have put the Lord’s anointed to death.’”
1:17 Then David chanted this lament over Saul and his son Jonathan. 1:18 (He gave instructions that the people of Judah should be taught “The Bow.” 23 Indeed, it is written down in the Book of Yashar.) 24
1:19 The beauty 25 of Israel lies slain on your high places!
How the mighty have fallen!
1:20 Don’t report it in Gath,
don’t spread the news in the streets of Ashkelon, 26
or the daughters of the Philistines will rejoice,
the daughters of the uncircumcised will celebrate!
1:21 O mountains of Gilboa,
may there be no dew or rain on you, nor fields of grain offerings! 27
For it was there that the shield of warriors was defiled; 28
the shield of Saul lies neglected without oil. 29
1:22 From the blood of the slain, from the fat of warriors,
the bow of Jonathan was not turned away.
The sword of Saul never returned 30 empty.
1:23 Saul and Jonathan were greatly loved 31 during their lives,
and not even in their deaths were they separated.
They were swifter than eagles, stronger than lions.
1:24 O daughters of Israel, weep over Saul,
who clothed you in scarlet 32 as well as jewelry,
who put gold jewelry on your clothes.
1:25 How the warriors have fallen
in the midst of battle!
Jonathan lies slain on your high places!
1:26 I grieve over you, my brother Jonathan!
You were very dear to me.
Your love was more special to me than the love of women.
1:27 How the warriors have fallen!
The weapons of war 33 are destroyed!
Hakim-hakim 7:1-25
Konteks7:1 Jerub-Baal (that is, Gideon) and his men 34 got up the next morning and camped near the spring of Harod. 35 The Midianites 36 were camped north of them near the hill of Moreh in the valley. 7:2 The Lord said to Gideon, “You have too many men for me to hand Midian over to you. 37 Israel might brag, 38 ‘Our own strength has delivered us.’ 39 7:3 Now, announce to the men, 40 ‘Whoever is shaking with fear 41 may turn around and leave Mount Gilead.’” 42 Twenty-two thousand men 43 went home; 44 ten thousand remained. 7:4 The Lord spoke to Gideon again, “There are still too many men. 45 Bring them down to the water and I will thin the ranks some more. 46 When I say, ‘This one should go with you,’ pick him to go; 47 when I say, 48 ‘This one should not go with you,’ do not take him.” 49 7:5 So he brought the men 50 down to the water. Then the Lord said to Gideon, “Separate those who lap the water as a dog laps from those who kneel to drink.” 51 7:6 Three hundred men lapped; 52 the rest of the men 53 kneeled to drink water. 7:7 The Lord said to Gideon, “With the three hundred men who lapped I will deliver the whole army 54 and I will hand Midian over to you. 55 The rest of the men should go home.” 56 7:8 The men 57 who were chosen 58 took supplies 59 and their trumpets. Gideon 60 sent all the men of Israel back to their homes; 61 he kept only three hundred men. Now the Midianites 62 were camped down below 63 in the valley.
7:9 That night the Lord said to Gideon, 64 “Get up! Attack 65 the camp, for I am handing it over to you. 66 7:10 But if you are afraid to attack, go down to the camp with Purah your servant 7:11 and listen to what they are saying. Then you will be brave 67 and attack the camp.” So he went down with Purah his servant to where the sentries were guarding the camp. 68 7:12 Now the Midianites, Amalekites, and the people from the east covered the valley like a swarm of locusts. 69 Their camels could not be counted; they were as innumerable as the sand on the seashore. 7:13 When Gideon arrived, he heard a man telling another man about a dream he had. 70 The man 71 said, “Look! I had a dream. I saw 72 a stale cake of barley bread rolling into the Midianite camp. It hit a tent so hard it knocked it over and turned it upside down. The tent just collapsed.” 73 7:14 The other man said, 74 “Without a doubt this symbolizes 75 the sword of Gideon son of Joash, the Israelite. God is handing Midian and all the army over to him.”
7:15 When Gideon heard the report of the dream and its interpretation, he praised God. 76 Then he went back to the Israelite camp and said, “Get up, for the Lord is handing the Midianite army over to you!” 7:16 He divided the three hundred men into three units. 77 He gave them all trumpets and empty jars with torches inside them. 78 7:17 He said to them, “Watch me and do as I do. Watch closely! 79 I am going to the edge of the camp. Do as I do! 7:18 When I and all who are with me blow our trumpets, you also blow your trumpets all around the camp. Then say, ‘For the Lord and for Gideon!’”
7:19 Gideon took a hundred men to the edge of the camp 80 at the beginning of the middle watch, just after they had changed the guards. They blew their trumpets and broke the jars they were carrying. 81 7:20 All three units blew their trumpets and broke their jars. They held the torches in their left hand and the trumpets in their right. 82 Then they yelled, “A sword for the Lord and for Gideon!” 7:21 They stood in order 83 all around the camp. The whole army ran away; they shouted as they scrambled away. 84 7:22 When the three hundred men blew their trumpets, the Lord caused the Midianites to attack one another with their swords 85 throughout 86 the camp. The army fled to Beth Shittah on the way to Zererah. They went 87 to the border of Abel Meholah near Tabbath. 7:23 Israelites from Naphtali, Asher, and Manasseh answered the call and chased the Midianites. 88
7:24 Now Gideon sent messengers throughout the Ephraimite hill country who announced, “Go down and head off the Midianites. 89 Take control of the fords of the streams 90 all the way to Beth Barah and the Jordan River.” 91 When all the Ephraimites had assembled, 92 they took control of the fords 93 all the way to Beth Barah and the Jordan River. 7:25 They captured the two Midianite generals, Oreb and Zeeb. 94 They executed Oreb on the rock of Oreb and Zeeb 95 in the winepress of Zeeb. They chased the Midianites 96 and brought the heads of Oreb and Zeeb to Gideon, who was now on the other side of the Jordan River. 97
[1:1] 1 sn This chapter is closely linked to 1 Sam 31. It should be kept in mind that 1 and 2 Samuel were originally a single book, not separate volumes. Whereas in English Bible tradition the books of Samuel, Kings, Chronicles, and Ezra-Nehemiah are each regarded as two separate books, this was not the practice in ancient Hebrew tradition. Early canonical records, for example, counted them as single books respectively. The division into two books goes back to the Greek translation of the OT and was probably initiated because of the cumbersome length of copies due to the Greek practice (unlike that of Hebrew) of writing vowels. The present division into two books can be a little misleading in terms of perceiving the progression of the argument of the book; in some ways it is preferable to treat the books of 1-2 Samuel in a unified fashion.
[1:1] 2 sn The Amalekites were a nomadic people who inhabited Judah and the Transjordan. They are mentioned in Gen 36:15-16 as descendants of Amalek who in turn descended from Esau. In Exod 17:8-16 they are described as having acted in a hostile fashion toward Israel as the Israelites traveled to Canaan from Egypt. In David’s time the Amalekites were viewed as dangerous enemies who raided, looted, and burned Israelite cities (see 1 Sam 30).
[1:1] 3 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines.
[1:2] 4 sn Tearing one’s clothing and throwing dirt on one’s head were outward expressions of grief in the ancient Near East, where such demonstrable reactions were a common response to tragic news.
[1:2] 5 tn Heb “he”; the referent (the man mentioned at the beginning of v. 2) has been specified in the translation to avoid confusion as to who fell to the ground.
[1:2] 6 tn Heb “he fell to the ground and did obeisance.”
[1:4] 7 tn Heb “What was the word?”
[1:4] 8 tn Heb “from the people.”
[1:4] 9 tn Heb “fell and died.”
[1:5] 10 tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier.
[1:5] 11 tc Instead of the MT “who was recounting this to him, ‘How do you know that Saul and his son Jonathan are dead?’” the Syriac Peshitta reads “declare to me how Saul and his son Jonathan died.”
[1:6] 12 tc The Syriac Peshitta and one
[1:8] 13 tc The present translation reads with the Qere and many medieval Hebrew
[1:9] 14 tn As P. K. McCarter (II Samuel [AB], 59) points out, the Polel of the verb מוּת (mut, “to die”) “refers to dispatching or ‘finishing off’ someone already wounded and near death.” Cf. NLT “put me out of my misery.”
[1:9] 15 tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented.
[1:9] 16 tn The Hebrew text here is grammatically very awkward (Heb “because all still my life in me”). Whether the broken construct phrase is due to the fact that the alleged speaker is in a confused state of mind as he is on the verge of dying, or whether the MT has sustained corruption in the transmission process, is not entirely clear. The former seems likely, although P. K. McCarter understands the MT to be the result of conflation of two shorter forms of text (P. K. McCarter, II Samuel [AB], 57, n. 9). Early translators also struggled with the verse, apparently choosing to leave part of the Hebrew text untranslated. For example, the Lucianic recension of the LXX lacks “all,” while other witnesses (namely, one medieval Hebrew
[1:10] 17 tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”
[1:10] 18 tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).
[1:10] 19 sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.
[1:11] 20 tc The present translation follows the Qere and many medieval Hebrew
[1:13] 21 tn The Hebrew word used here refers to a foreigner whose social standing was something less than that of native residents of the land, but something more than that of a nonresident alien who was merely passing through.
[1:18] 23 tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.” To make this clear the words “the song of” are supplied in the translation.
[1:18] 24 sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13. It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).
[1:19] 25 sn The word beauty is used figuratively here to refer to Saul and Jonathan.
[1:20] 26 sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.
[1:21] 27 tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).
[1:21] 28 tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (ga’al). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.
[1:21] 29 tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew
[1:22] 30 tn The Hebrew imperfect verbal form is used here to indicate repeated past action.
[1:23] 31 tn Heb “beloved and dear.”
[1:24] 32 sn Clothing of scarlet was expensive and beyond the financial reach of most people.
[1:27] 33 sn The expression weapons of war may here be a figurative way of referring to Saul and Jonathan.
[7:1] 34 tn Heb “and all the people who were with him.”
[7:1] 35 sn The name Harod means, ironically, “trembling.”
[7:1] 36 tn Heb “Midian.” The LXX reads “and Amalek” (cf. v. 12; 6:33).
[7:2] 37 tn Heb “the people who are with you are too numerous for me to give Midian into their hand.”
[7:2] 38 tn Heb “might glorify itself against me.”
[7:2] 39 tn Heb “my hand has delivered me.”
[7:3] 40 tn Heb “call into the ears of the people.”
[7:3] 41 tn Heb “afraid and shaking.”
[7:3] 42 tc Many interpreters reject the MT reading “and leave Mount Gilead” for geographical reasons. A possible alternative, involving rather radical emendation of the Hebrew text, would be, “So Gideon tested them” (i.e., thinned the ranks in this manner).
[7:3] 43 tn Heb “people.” The translation uses “men” because warriors are in view, and in ancient Israelite culture these would be only males. (This is also the case in vv. 4, 5, 6, 7, 8.)
[7:3] 44 tn Or “turned around, back.”
[7:4] 45 tn Heb “too many people.”
[7:4] 46 tn Heb “test them for you there.”
[7:4] 47 tn Heb “he should go with you.”
[7:4] 48 tn Heb also has “to you.”
[7:4] 49 tn Heb “he should not go.”
[7:5] 51 tn Heb “Everyone who laps with his tongue from the water, as a dog laps, put him by himself, as well as the one who gets down on his knees to drink.”
[7:6] 52 tc The Hebrew text adds, “with their hands to their mouths,” This makes no sense in light of v. 5, which distinguishes between dog-like lappers (who would not use their hands to drink) and those who kneel (who would use their hands). It seems likely that the words “with their hands to their mouths” have been misplaced from v. 6. They fit better at the end of v. 5 or v. 6. Perhaps these words were originally a marginal scribal note which was later accidentally inserted into the text in the wrong place.
[7:7] 54 tn Heb “you.” The Hebrew pronoun is masculine plural, probably referring to the entire army.
[7:7] 55 tn The Hebrew pronoun here is singular.
[7:7] 56 tn Heb “All the people should go, each to his place.”
[7:8] 58 tn The words “who were chosen” are supplied in the translation for clarification.
[7:8] 59 tn The Hebrew text has “in their hands.”
[7:8] 60 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[7:8] 63 tn The Hebrew text adds “him” (i.e., Gideon).
[7:9] 64 tn Heb “him”; the referent (Gideon) has been specified in the translation for clarity.
[7:9] 65 tn Heb “Go down against.”
[7:9] 66 tn The Hebrew verbal form is a perfect, emphasizing the certainty of the promise.
[7:11] 67 tn Heb “your hands will be strengthened.”
[7:11] 68 tn Heb “to the edge of the ones in battle array who were in the camp.”
[7:12] 69 tn Heb “Midian, Amalek, and the sons of the east were falling in the valley like locusts in great number.”
[7:13] 70 tn Heb “And Gideon came, and, look, a man was relating to his friend a dream.”
[7:13] 71 tn Heb “he”; the referent (the man mentioned in the previous clause) has been specified in the translation for clarity.
[7:13] 72 tn Heb “Look!” The repetition of this interjection, while emphatic in Hebrew, would be redundant in the English translation.
[7:13] 73 tn Heb “It came to the tent and struck it and it fell. It turned it upside down and the tent fell.”
[7:14] 74 tn Heb “answered and said.”
[7:14] 75 tn Heb “This can be nothing but.”
[7:15] 76 tn Heb “he bowed down” or “worshiped.”
[7:16] 78 tn Heb “the jars.” The noun has been replaced by the pronoun (“them”) in the translation for stylistic reasons.
[7:16] sn They hid the torches inside the earthenware jars to disguise their approach and to keep the torches from being extinguished by the breeze.
[7:19] 80 tn Heb “Gideon went, along with the hundred men who were with him, to the edge of the camp.”
[7:19] 81 tn Heb “that were in their hands.”
[7:20] 82 tn The Hebrew text adds, “in order to blow [them].” This has not been included in the translation for stylistic reasons.
[7:21] 83 tn Heb “each in his place.”
[7:22] 85 tn Heb “the
[7:22] 86 tc MT has “and throughout the camp,” but the conjunction (“and”) is due to dittography and should be dropped. Compare the ancient versions, which lack the conjunction here.
[7:22] 87 tn The words “they went” are supplied in the translation for clarification.
[7:24] 89 tn Heb “to meet Midian.”
[7:24] 90 tn Heb “capture before them the waters.”
[7:24] 91 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification (also later in this verse).
[7:24] 92 tn Heb “And all the men of Ephraim were summoned.”
[7:24] 93 tn Heb “they captured the waters.”
[7:25] 94 sn The names Oreb and Zeeb, which mean “Raven” and “Wolf” respectively, are appropriate because the Midianites had been like scavengers and predators to Israel.
[7:25] 95 tn The Hebrew text repeats the verb “executed.” This has not been repeated in the translation for stylistic reasons.
[7:25] 97 tn Heb “beyond the Jordan.” The word “River” is not in the Hebrew text but has been supplied in the translation for clarity (also in 8:4).
