1 Samuel 20:1--21:15
Konteks20:1 David fled from Naioth in Ramah. He came to Jonathan and asked, 1 “What have I done? What is my offense? 2 How have I sinned before your father? For he is seeking my life!”
20:2 Jonathan 3 said to him, “By no means are you going to die! My father does nothing 4 large or small without making me aware of it. 5 Why would my father hide this matter from me? It just won’t happen!”
20:3 Taking an oath, David again 6 said, “Your father is very much aware of the fact 7 that I have found favor with you, and he has thought, 8 ‘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.” 9
20:5 David said to Jonathan, “Tomorrow is the new moon, and I am certainly expected to join the king for a meal. 10 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 11 to his city Bethlehem, 12 for there is an annual sacrifice there for his entire family.’ 20:7 If he should then say, ‘That’s fine,’ 13 then your servant is safe. But if he becomes very angry, be assured that he has decided to harm me. 14 20:8 You must be loyal 15 to your servant, for you have made a covenant with your servant in the Lord’s name. 16 If I am guilty, 17 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. 18 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? 19 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 20 and send word to you so you can go safely on your way. 21 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 22 with the house of David. 23 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. 24 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 25 you should go down quickly 26 and come to the place where you hid yourself the day this all started. 27 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; 28 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,’ 29 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!” 30
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 31 and Abner at his side. 32 But David’s place was vacant. 20:26 However, Saul said nothing about it 33 that day, for he thought, 34 “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, 35 for we are having a family sacrifice in the city, and my brother urged 36 me to be there. So now, if I have found favor with you, let me go 37 to see my brothers.’ For that reason he has not come to the king’s table.”
20:30 Saul became angry with Jonathan 38 and said to him, “You stupid traitor! 39 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 40 this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men 41 and bring him to me. For he is as good as dead!” 42
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 43 in order to strike him down. So Jonathan was convinced 44 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. 45
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 46 shot the arrow beyond him. 20:37 When the servant came to the place where Jonathan had shot the arrow, Jonathan called out to 47 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.) 48 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, 49 knelt 50 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.’”
51 Then David 52 got up and left, while Jonathan went back to the city. 21:1 (21:2) David went to Ahimelech the priest in Nob. Ahimelech was shaking with fear when he met 53 David, and said to him, “Why are you by yourself with no one accompanying you?” 21:2 David replied to Ahimelech the priest, “The king instructed me to do something, but he said to me, ‘Don’t let anyone know the reason I am sending you or the instructions I have given you.’ 54 I have told my soldiers 55 to wait at a certain place. 56 21:3 Now what do you have at your disposal? 57 Give me five loaves of bread, or whatever can be found.”
21:4 The priest replied to David, “I don’t have any ordinary bread at my disposal. Only holy bread is available, and then only if your soldiers 58 have abstained from sexual relations with women.” 59 21:5 David said to the priest, “Certainly women have been kept away from us, just as on previous occasions when I have set out. The soldiers’ 60 equipment is holy, even on an ordinary journey. How much more so will they be holy today, along with their equipment!”
21:6 So the priest gave him holy bread, for there was no bread there other than the bread of the Presence. It had been removed from before the Lord in order to replace it with hot bread on the day it had been taken away. 21:7 (One of Saul’s servants was there that day, detained before the Lord. His name was Doeg the Edomite, who was in charge of Saul’s shepherds.) 21:8 David said to Ahimelech, “Is there no sword or spear here at your disposal? I don’t have my own sword or equipment in hand due to the urgency of the king’s instructions.”
21:9 The priest replied, “The sword of Goliath the Philistine, whom you struck down in the valley of Elah, is wrapped in a garment behind the ephod. If you wish, take it for yourself. Other than that, there’s nothing here.” David said, “There’s nothing like it! Give it to me!” 21:10 So on that day David arose and fled from Saul. He went to King Achish of Gath. 21:11 The servants of Achish said to him, “Isn’t this David, the king of the land? Isn’t he the one that they sing about when they dance, saying,
‘Saul struck down his thousands,
But David his tens of thousands’?”
21:12 David thought about what they said 61 and was very afraid of King Achish of Gath. 21:13 He altered his behavior in their presence. 62 Since he was in their power, 63 he pretended to be insane, making marks on the doors of the gate and letting his saliva run down his beard.
21:14 Achish said to his servants, “Look at this madman! Why did you bring him to me? 21:15 Do I have a shortage of fools, that you have brought me this man to display his insanity in front of me? Should this man enter my house?”
Mazmur 34:1-22
KonteksWritten by David, when he pretended to be insane before Abimelech, causing the king to send him away. 65
34:1 I will praise 66 the Lord at all times;
my mouth will continually praise him. 67
34:2 I will boast 68 in the Lord;
let the oppressed hear and rejoice! 69
34:3 Magnify the Lord with me!
Let’s praise 70 his name together!
34:4 I sought the Lord’s help 71 and he answered me;
he delivered me from all my fears.
34:5 Those who look to him for help are happy;
their faces are not ashamed. 72
34:6 This oppressed man cried out and the Lord heard;
he saved him 73 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 74 loyal followers 75 and delivers them. 76
34:8 Taste 77 and see that the Lord is good!
How blessed 78 is the one 79 who takes shelter in him! 80
34:9 Remain loyal to 81 the Lord, you chosen people of his, 82
for his loyal followers 83 lack nothing!
34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
34:11 Come children! Listen to me!
I will teach you what it means to fear the Lord. 84
34:12 Do you want to really live? 85
Would you love to live a long, happy life? 86
34:13 Then make sure you don’t speak evil words 87
or use deceptive speech! 88
34:14 Turn away from evil and do what is right! 89
Strive for peace and promote it! 90
34:15 The Lord pays attention to the godly
and hears their cry for help. 91
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 92
34:17 The godly 93 cry out and the Lord hears;
he saves them from all their troubles. 94
34:18 The Lord is near the brokenhearted;
he delivers 95 those who are discouraged. 96
34:19 The godly 97 face many dangers, 98
but the Lord saves 99 them 100 from each one of them.
34:20 He protects 101 all his bones; 102
not one of them is broken. 103
34:21 Evil people self-destruct; 104
those who hate the godly are punished. 105
34:22 The Lord rescues his servants; 106
all who take shelter in him escape punishment. 107
[20:1] 1 tn Heb “and he came and said before Jonathan.”
[20:1] 2 tn Heb “What is my guilt?”
[20:2] 3 tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.
[20:2] 4 tc The translation follows the Qere, many medieval Hebrew
[20:2] 5 tn Heb “without uncovering my ear.”
[20:3] 6 tc The LXX and the Syriac Peshitta lack the word “again.”
[20:3] 7 tn The infinitive absolute appears before the finite verb for emphasis.
[20:3] 8 tn Heb “said,” that is, to himself. So also in v. 25.
[20:4] 9 tn Heb “whatever your soul says, I will do for you.”
[20:5] 10 tn Heb “and I must surely sit with the king to eat.” The infinitive absolute appears before the finite verb for emphasis.
[20:6] 12 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[20:7] 14 tn Heb “know that the evil is completed from with him.”
[20:8] 15 tn Heb “and you must do loyalty.”
[20:8] 16 tn Heb “for into a covenant of the
[20:8] 17 tn Heb “and if there is in me guilt.”
[20:12] 18 tc The Hebrew text has simply “the
[20:12] 19 tn Heb “and uncover your ear.”
[20:13] 20 tn Heb “uncover your ear.”
[20:16] 22 tn Heb “cut.” The object of the verb (“covenant”) must be supplied.
[20:16] 23 tn The word order is different in the Hebrew text, which reads “and Jonathan cut with the house of David, and the
[20:17] 24 tn Heb “for [with] the love of his [own] life he loved him.”
[20:19] 25 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] 26 tn Heb “you must go down greatly.” See Judg 19:11 for the same idiom.
[20:19] 27 tn Heb “on the day of the deed.” This probably refers to the incident recorded in 19:2.
[20:21] 28 tn Heb “from you and here.”
[20:22] 29 tn Heb “from you and onward.”
[20:23] 30 tc Heb “the
[20:25] 31 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] 32 tn Heb “and Abner sat at the side of Saul.”
[20:26] 33 tn The words “about it” are not present in the Hebrew text, although they are implied.
[20:26] 34 tn Heb “said,” that is, to himself.
[20:29] 36 tn Heb “commanded.”
[20:29] 37 tn Heb “be released [from duty].”
[20:30] 38 tc Many medieval Hebrew
[20:30] 39 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] 40 tn Heb “all the days that.”
[20:31] 41 tn The words “some men” are supplied in the translation for stylistic reasons.
[20:31] 42 tn Heb “a son of death.”
[20:33] 43 tn Heb “him”; the referent (Jonathan) has been specified in the translation for clarity.
[20:34] 45 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] 46 tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.
[20:37] 47 tn Heb “called after” (also in v. 38).
[20:39] 48 tn Heb “knew the matter.”
[20:41] 49 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] 51 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] 52 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[21:1] 53 tn Heb “trembled to meet.”
[21:2] 54 tn Heb “let not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.”
[21:2] 56 tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi’s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.
[21:3] 57 tn Heb “under your hand.”
[21:4] 59 tn Heb “have kept themselves from women” (so NASB, NIV, NRSV); TEV “haven’t had sexual relations recently”; NLT “have not slept with any women recently.”
[21:12] 61 tn Heb “placed these matters in his heart.”
[21:13] 62 tn Heb “in their eyes.”
[21:13] 63 tn Heb “in their hand.”
[34:1] 64 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
[34:1] 65 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
[34:1] sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.
[34:1] 67 tn Heb “continually [will] his praise [be] in my mouth.”
[34:2] 68 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
[34:2] 69 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
[34:4] 71 tn Heb “I sought the
[34:5] 72 tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew
[34:6] 73 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
[34:7] 74 tn Heb “his”; the referent (the
[34:7] 75 tn Heb “those who fear him.”
[34:7] 76 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
[34:8] 77 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
[34:8] 78 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[34:8] 79 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
[34:8] 80 tn “Taking shelter” in the
[34:9] 82 tn Heb “O holy ones of his.”
[34:9] 83 tn Heb “those who fear him.”
[34:11] 84 tn Heb “the fear of the
[34:12] 85 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
[34:12] 86 tn Heb “[Who] loves days to see good?”
[34:13] 87 tn Heb “guard your tongue from evil.”
[34:13] 88 tn Heb “and your lips from speaking deception.”
[34:14] 90 tn Heb “seek peace and pursue it.”
[34:15] 91 tn Heb “the eyes of the
[34:16] 92 tn Heb “the face of the
[34:17] 93 tn Heb “they” (i.e., the godly mentioned in v. 15).
[34:17] 94 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
[34:18] 95 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:18] 96 tn Heb “the crushed in spirit.”
[34:19] 97 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
[34:19] 99 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:19] 100 tn Heb “him,” agreeing with the singular form in the preceding line.
[34:20] 101 tn The Hebrew participial form suggests such protection is characteristic.
[34:20] 102 tn That is, he protects the godly from physical harm.
[34:20] 103 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
[34:21] 104 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
[34:21] 105 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
[34:22] 106 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 107 tn “Taking shelter” in the
