1 Samuel 1:1--12:25
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.
“My heart rejoices in the Lord;
my horn 38 is exalted high because of the Lord.
I loudly denounce 39 my enemies,
for I am happy that you delivered me. 40
2:2 No one is holy 41 like the Lord!
There is no one other than you!
There is no rock 42 like our God!
2:3 Don’t keep speaking so arrogantly, 43
letting proud talk come out of your mouth!
For the Lord is a God who knows;
he 44 evaluates what people do.
2:4 The bows of warriors are shattered,
but those who stumble find their strength reinforced.
2:5 Those who are well-fed hire themselves out to earn food,
but the hungry no longer lack.
Even 45 the barren woman gives birth to seven, 46
but the one with many children withers away. 47
2:6 The Lord both kills and gives life;
he brings down to the grave 48 and raises up.
2:7 The Lord impoverishes and makes wealthy;
he humbles and he exalts.
2:8 He lifts the weak 49 from the dust;
he raises 50 the poor from the ash heap
to seat them with princes
and to bestow on them an honored position. 51
The foundations of the earth belong to the Lord,
and he has placed the world on them.
2:9 He watches over 52 his holy ones, 53
but the wicked are made speechless in the darkness,
for it is not by one’s own strength that one prevails.
2:10 The Lord shatters 54 his adversaries; 55
he thunders against them from 56 the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen 57 his king
and exalt the power 58 of his anointed one.” 59
2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of 60 Eli the priest.
2:12 The sons of Eli were wicked men. 61 They did not recognize the Lord’s authority. 62 2:13 Now the priests would always treat the people in the following way: 63 Whenever anyone was making a sacrifice, while the meat was boiling, the priest’s attendant would come with a three-pronged fork 64 in his hand. 2:14 He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites 65 when they came there to Shiloh.
2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” 66 2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! 67 Hand it over right now! If you don’t, I will take it forcibly!”
2:17 The sin of these young men was very great in the Lord’s sight, for they 68 treated the Lord’s offering with contempt.
2:18 Now Samuel was ministering before the Lord. The boy was dressed in a linen ephod. 2:19 His mother used to make him a small robe and bring it up to him at regular intervals when she would go up with her husband to make the annual sacrifice. 2:20 Eli would bless Elkanah and his wife saying, “May the Lord raise up for you descendants 69 from this woman to replace the one that she 70 dedicated to the Lord.” Then they would go to their 71 home. 2:21 So the Lord graciously attended to Hannah, and she was able to conceive and gave birth to three sons and two daughters. The boy Samuel grew up at the Lord’s sanctuary. 72
2:22 Now Eli was very old when he heard about everything that his sons used to do to all the people of Israel 73 and how they used to have sex with 74 the women who were stationed at the entrance to the tent of meeting. 2:23 He said to them, “Why do you behave in this way? For I hear about these evil things from all these 75 people. 2:24 This ought not to be, 76 my sons! For the report that I hear circulating among the Lord’s people is not good. 2:25 If a man sins against a man, one may appeal to God on his behalf. But if a man sins against the Lord, who then will intercede for him?” But Eli’s sons 77 would not listen to their father, for the Lord had decided 78 to kill them.
2:26 Now the boy Samuel was growing up and finding favor both with the Lord and with people.
2:27 A man of God came to Eli and said to him, “This is what the Lord says: ‘Did I not plainly 79 reveal myself to your ancestor’s 80 house when they were in Egypt in the house of Pharaoh? 2:28 I chose your ancestor 81 from all the tribes of Israel to be my priest, to offer sacrifice on my altar, to burn incense, and to bear the ephod before me. I gave to your ancestor’s house all the fire offerings made by the Israelites. 2:29 Why are you 82 scorning my sacrifice and my offering that I commanded for my dwelling place? 83 You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’
2:30 Therefore the Lord, the God of Israel, says, ‘I really did say 84 that your house and your ancestor’s house would serve 85 me forever.’ But now the Lord says, ‘May it never be! 86 For I will honor those who honor me, but those who despise me will be cursed! 2:31 In fact, days are coming when I will remove your strength 87 and the strength 88 of your father’s house. There will not be an old man in your house! 2:32 You will see trouble in my dwelling place! 89 Israel will experience blessings, 90 but there will not be an old man in your 91 house for all time. 92 2:33 Any one of you that I do not cut off from my altar, I will cause your 93 eyes to fail 94 and will cause you grief. 95 All of those born to your family 96 will die in the prime of life. 97 2:34 This will be a confirming sign for you that will be fulfilled through your two sons, 98 Hophni and Phinehas: in a single day they both will die! 2:35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty 99 and he will serve my chosen one for all time. 100 2:36 Everyone who remains in your house will come to bow before him for a little money 101 and for a scrap of bread. Each will say, ‘Assign me to a priestly task so I can eat a scrap of bread.’”
3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. 102 Word from the Lord was rare in those days; revelatory visions were infrequent.
3:2 Eli’s eyes had begun to fail, so that he was unable to see well. At that time he was lying down in his place, 3:3 and the lamp of God had not yet been extinguished. Samuel was lying down in the temple of the Lord as well; the ark of God was also there. 3:4 The Lord called to Samuel, and he replied, “Here I am!” 3:5 Then he ran to Eli and said, “Here I am, for you called me.” But Eli 103 said, “I didn’t call you. Go back and lie down.” So he went back and lay down. 3:6 The Lord again called, “Samuel!” So Samuel got up and went to Eli and said, “Here I am, for you called me.” But Eli 104 said, “I didn’t call you, my son. Go back and lie down.”
3:7 Now Samuel did not yet know the Lord; the word of the Lord had not yet been revealed to him. 3:8 Then the Lord called Samuel a third time. So he got up and went to Eli and said, “Here I am, for you called me!” Eli then realized that it was the Lord who was calling the boy. 3:9 So Eli said to Samuel, “Go back and lie down. When he calls you, say, “Speak, Lord, for your servant is listening.” So Samuel went back and lay down in his place.
3:10 Then the Lord came and stood nearby, calling as he had previously done, “Samuel! Samuel!” Samuel replied, “Speak, for your servant is listening!” 3:11 The Lord said to Samuel, “Look! I am about to do something in Israel; 105 when anyone hears about it, both of his ears will tingle. 3:12 On that day I will carry out 106 against Eli everything that I spoke about his house – from start to finish! 3:13 You 107 should tell him that I am about to judge his house forever because of 108 the sin that he knew about. For his sons were cursing God, 109 and he did not rebuke them. 3:14 Therefore I swore an oath to the house of Eli, ‘The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.’”
3:15 So Samuel lay down until morning. Then he opened the doors of the Lord’s house. But Samuel was afraid to tell Eli about the vision. 3:16 However, Eli called Samuel and said, “Samuel, my son!” He replied, “Here I am.” 3:17 Eli 110 said, “What message did he speak to you? Don’t conceal it from me. God will judge you severely 111 if you conceal from me anything that he said to you!”
3:18 So Samuel told him everything. He did not hold back anything from him. Eli 112 said, “The Lord will do what he pleases.” 113 3:19 Samuel continued to grow, and the Lord was with him. None of his prophecies fell to the ground unfulfilled. 114 3:20 All Israel from Dan to Beer Sheba realized that Samuel was confirmed as a prophet of the Lord. 3:21 Then the Lord again appeared in Shiloh, for it was in Shiloh that the Lord had revealed himself to Samuel 115 through the word of the Lord. 116 4:1 Samuel revealed the word of the Lord 117 to all Israel.
Then the Israelites went out to fight the Philistines. 118 They camped at Ebenezer, 119 and the Philistines camped at Aphek. 4:2 The Philistines arranged their forces to fight 120 Israel. As the battle spread out, 121 Israel was defeated by 122 the Philistines, who 123 killed about four thousand men in the battle line in the field.
4:3 When the army 124 came back to the camp, the elders of Israel said, “Why did the Lord let us be defeated today by 125 the Philistines? Let’s take with us the ark of the covenant of the Lord from Shiloh. When it is with us, it will save us 126 from the hand of our enemies.
4:4 So the army 127 sent to Shiloh, and they took from there the ark of the covenant of the Lord of hosts who sits between the cherubim. Now the two sons of Eli, Hophni and Phineas, were there with the ark of the covenant of God. 4:5 When the ark of the covenant of the Lord arrived at the camp, all Israel shouted so loudly 128 that the ground shook.
4:6 When the Philistines heard the sound of the shout, they said, “What is this loud shout in the camp of the Hebrews?” Then they realized that the ark of the Lord had arrived at the camp. 4:7 The Philistines were scared because they thought that gods had come to the camp. 129 They said, “Too bad for 130 us! We’ve never seen anything like this! 4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert! 4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!”
4:10 So the Philistines fought. Israel was defeated; they all ran home. 131 The slaughter was very great; thirty thousand foot soldiers fell in battle. 4:11 The ark of God was taken, and the two sons of Eli, Hophni and Phineas, were killed.
4:12 On that day 132 a Benjaminite ran from the battle lines and came to Shiloh. His clothes were torn and dirt was on his head. 4:13 When he arrived in Shiloh, Eli was sitting in his chair watching by the side of 133 the road, for he was very worried 134 about the ark of God. As the man entered the city to give his report, 135 the whole city cried out.
4:14 When Eli heard the outcry, 136 he said, “What is this commotion?” 137 The man quickly came and told Eli. 4:15 Now Eli was ninety-eight years old and his eyes looked straight ahead; 138 he was unable to see.
4:16 The man said to Eli, “I am the one who came from the battle lines! Just today I fled from the battle lines!” Eli 139 asked, “How did things go, my son?” 4:17 The messenger replied, “Israel has fled from 140 the Philistines! The army has suffered a great defeat! Your two sons, Hophni and Phineas, are dead! The ark of God has been captured!”
4:18 When he mentioned the ark of God, Eli 141 fell backward from his chair beside the gate. He broke his neck and died, for he 142 was old and heavy. He had judged Israel for forty years.
4:19 His daughter-in-law, the wife of Phineas, was pregnant and close to giving birth. When she heard that the ark of God was captured and that her father-in-law and her husband were dead, she doubled over and gave birth. But her labor pains were too much for her. 4:20 As she was dying, the women who were there with her said, “Don’t be afraid! You have given birth to a son!” But she did not reply or pay any attention. 143
4:21 She named the boy Ichabod, 144 saying, “The glory has departed from Israel,” referring to the capture of the ark of God and the deaths of her father-in-law and her husband. 4:22 She said, “The glory has departed from Israel, because the ark of God has been captured.”
5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod. 5:2 The Philistines took the ark of God and brought it into the temple of Dagon, where they positioned it beside Dagon. 5:3 When the residents of Ashdod got up early the next day, 145 Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place. 5:4 But when they got up early the following day, Dagon was again lying on the ground before the ark of the Lord. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon’s body was left intact. 146 5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)
5:6 The Lord attacked 147 the residents of Ashdod severely, bringing devastation on them. He struck the people of 148 both Ashdod and the surrounding area with sores. 149 5:7 When the people 150 of Ashdod saw what was happening, they said, “The ark of the God of Israel should not remain with us, for he has attacked 151 both us and our god Dagon!”
5:8 So they assembled 152 all the leaders of the Philistines and asked, “What should we do with the ark of the God of Israel?” They replied, “The ark of the God of Israel should be moved to Gath.” So they moved the ark of the God of Israel.
5:9 But after it had been moved the Lord attacked 153 that city as well, causing a great deal of panic. He struck all the people of that city 154 with sores. 155 5:10 So they sent the ark of God to Ekron.
But when the ark of God arrived at Ekron, the residents of Ekron cried out saying, “They have brought the ark of the God of Israel here 156 to kill our 157 people!” 5:11 So they assembled 158 all the leaders of the Philistines and said, “Get the ark of the God of Israel out of here! Let it go back to its own place so that it won’t kill us 159 and our 160 people!” The terror 161 of death was throughout the entire city; God was attacking them very severely there. 162 5:12 The people 163 who did not die were struck with sores; the city’s cry for help went all the way up to heaven.
6:1 When the ark of the Lord had been in the land 164 of the Philistines for seven months, 165 6:2 the Philistines called the priests and the omen readers, saying, “What should we do with the ark of the Lord? Advise us as to how we should send it back to its place.”
6:3 They replied, “If you are going to send the ark of 166 the God of Israel back, don’t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.” 6:4 They inquired, “What is the guilt offering that we should send to him?”
They replied, “The Philistine leaders number five. So send five gold sores and five gold mice, for it is the same plague that has afflicted both you and your leaders. 6:5 You should make images of the sores and images of the mice 167 that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. 168 6:6 Why harden your hearts like the Egyptians and Pharaoh did? 169 When God 170 treated them harshly, didn’t the Egyptians send the Israelites on their way? 171 6:7 So now go and make a new cart. Get two cows that have calves and that have never had a yoke placed on them. Harness the cows to the cart and take their calves from them back to their stalls. 6:8 Then take the ark of the Lord and place it on the cart, and put in a chest beside it the gold objects you are sending to him as a guilt offering. You should then send it on its way. 6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”
6:10 So the men did as instructed. 172 They took two cows that had calves and harnessed them to a cart; they also removed their calves to their stalls. 6:11 They put the ark of the Lord on the cart, along with the chest, the gold mice, and the images of the sores. 6:12 Then the cows went directly on the road to Beth Shemesh. They went along, mooing as they went; they turned neither to the right nor to the left. The leaders of the Philistines were walking along behind them all the way to the border of Beth Shemesh.
6:13 Now the residents of Beth Shemesh were harvesting wheat in the valley. When they looked up and saw the ark, they were pleased at the sight. 6:14 The cart was coming to the field of Joshua, who was from Beth Shemesh. It paused there near a big stone. Then they cut up the wood of the cart and offered the cows as a burnt offering to the Lord. 6:15 The Levites took down the ark of the Lord and the chest that was with it, which contained the gold objects. They placed them near the big stone. At that time the people of Beth Shemesh offered burnt offerings and made sacrifices to the Lord. 6:16 The five leaders of the Philistines watched what was happening and then returned to Ekron on the same day.
6:17 These are the gold sores that the Philistines brought as a guilt offering to the Lord – one for each of the following cities: Ashdod, Gaza, Ashkelon, Gath, and Ekron. 6:18 The gold mice corresponded in number to all the Philistine cities of the five leaders, from the fortified cities to hamlet villages, to greater Abel, 173 where they positioned the ark of the Lord until this very day in the field of Joshua who was from Beth Shemesh.
6:19 But the Lord 174 struck down some of the people of Beth Shemesh because they had looked into the ark of the Lord; he struck down 50,070 175 of the men. The people grieved because the Lord had struck the people with a hard blow. 6:20 The residents of Beth Shemesh asked, “Who is able to stand before the Lord, this holy God? To whom will the ark 176 go up from here?”
6:21 So they sent messengers to the residents of Kiriath Jearim, saying, “The Philistines have returned the ark of the Lord. Come down here and take it back home with you.”
7:1 Then the people 177 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
7:2 It was quite a long time – some twenty years in all – that the ark stayed at Kiriath Jearim. All the people 178 of Israel longed for 179 the Lord. 7:3 Samuel said to all the people of Israel, “If you are really turning to the Lord with all your hearts, remove from among you the foreign gods and the images of Ashtoreth. 180 Give your hearts to the Lord and serve only him. Then he will deliver you 181 from the hand of the Philistines.” 7:4 So the Israelites 182 removed the Baals and images of Ashtoreth. They served only the Lord.
7:5 Then Samuel said, “Gather all Israel to Mizpah, and I will pray to the Lord on your behalf.” 7:6 After they had assembled at Mizpah, they drew water and poured it out before the Lord. They fasted on that day, and they confessed 183 there, “We have sinned against the Lord.” So Samuel led 184 the people of Israel at Mizpah.
7:7 When the Philistines heard that the Israelites had gathered at Mizpah, the leaders of the Philistines went up against Israel. When the Israelites heard about this, they were afraid of the Philistines. 7:8 The Israelites said to Samuel, “Keep 185 crying out to the Lord our 186 God so that he may save us 187 from the hand of the Philistines!” 7:9 So Samuel took a nursing lamb 188 and offered it as a whole burnt offering to the Lord. Samuel cried out to the Lord on Israel’s behalf, and the Lord answered him.
7:10 As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. 189 But on that day the Lord thundered loudly against the Philistines. He caused them to panic, and they were defeated by 190 Israel. 7:11 Then the men of Israel left Mizpah and chased the Philistines, striking them down all the way to an area below Beth Car.
7:12 Samuel took a stone and placed it between Mizpah and Shen. 191 He named it Ebenezer, 192 saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.
7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control 193 of the Philistines. There was also peace between Israel and the Amorites. 7:15 So Samuel led 194 Israel all the days of his life. 7:16 Year after year he used to travel the circuit of Bethel, 195 Gilgal, and Mizpah; he used to judge Israel in all of these places. 7:17 Then he would return to Ramah, because his home was there. He also judged 196 Israel there and built an altar to the Lord there.
8:1 In his old age Samuel appointed his sons as judges over Israel. 8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba. 8:3 But his sons did not follow 197 his ways. Instead, they made money dishonestly, accepted bribes, and perverted justice. 198
8:4 So all the elders of Israel gathered together and approached Samuel at Ramah. 8:5 They said to him, “Look, you are old, and your sons don’t follow your ways. So now appoint over us a king to lead 199 us, just like all the other nations have.”
8:6 But this request displeased Samuel, for 200 they said, “Give us a king to lead us.” So Samuel prayed to the Lord. 8:7 The Lord said to Samuel, “Do everything the people request of you. 201 For it is not you that they have rejected, but it is me that they have rejected as their king. 8:8 Just as they have done 202 from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you. 8:9 So now do as they say. 203 But seriously warn 204 them and make them aware of the policies of the king who will rule over them.” 205
8:10 So Samuel spoke all the words of the Lord to the people who were asking him for a king. 8:11 He said, “Here are the policies of the king who will rule over you: He will conscript your sons and put them in his chariot forces and in his cavalry; they will run in front of his chariot. 8:12 He will appoint for himself leaders of thousands and leaders of fifties, 206 as well as those who plow his ground, reap his harvest, and make his weapons of war and his chariot equipment. 8:13 He will take your daughters to be ointment makers, cooks, and bakers. 8:14 He will take your best fields and vineyards and give them to his own servants. 8:15 He will demand a tenth of your seed and of the produce of your vineyards and give it to his administrators 207 and his servants. 8:16 He will take your male and female servants, as well as your best cattle and your donkeys, and assign them for his own use. 8:17 He will demand a tenth of your flocks, and you yourselves will be his servants. 8:18 In that day you will cry out because of your king whom you have chosen for yourselves, but the Lord won’t answer you in that day.” 208
8:19 But the people refused to heed Samuel’s warning. 209 Instead they said, “No! There will be a king over us! 8:20 We will be like all the other nations. Our king will judge us and lead us 210 and fight our battles.”
8:21 So Samuel listened to everything the people said and then reported it to the Lord. 211 8:22 The Lord said to Samuel, “Do as they say 212 and install a king over them.” Then Samuel said to the men of Israel, “Each of you go back to his own city.”
9:1 There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. He was a prominent person. 9:2 He had a son named Saul, a handsome young man. There was no one among the Israelites more handsome than he was; he stood head and shoulders above all the people.
9:3 The donkeys of Saul’s father Kish wandered off, 213 so Kish said to his son Saul, “Take one of the servants with you and go 214 look for the donkeys.” 215 9:4 So Saul 216 crossed through the hill country of Ephraim, passing through the land of Shalisha, but they did not find them. So they crossed through the land of Shaalim, but they were not there. Then he crossed through the land of Benjamin, and still they did not find them.
9:5 When they came to the land of Zuph, Saul said to his servant who was with him, “Come on, let’s head back before my father quits worrying about the donkeys and becomes anxious about us!” 9:6 But the servant said to him, “Look, there is a man of God in this town. He is highly respected. Everything that he says really happens. 217 Now let’s go there. Perhaps he will tell us where we should go from here.” 218 9:7 So Saul said to his servant, “All right, 219 we can go. But what can we bring the man, since the food in our bags is used up? We have no gift to take to the man of God. What do we have?” 9:8 The servant went on to answer Saul, “Look, I happen to have in my hand a quarter shekel 220 of silver. I will give it to the man of God and he will tell us where we should go.” 221 9:9 (Now it used to be in Israel that whenever someone went to inquire of God he would say, “Come on, let’s go to the seer.” For today’s prophet used to be called a seer.) 9:10 So Saul said to his servant, “That’s a good idea! 222 Come on. Let’s go.” So they went to the town where the man of God was.
9:11 As they were going up the ascent to the town, they met some girls coming out to draw water. They said to them, “Is this where the seer is?” 9:12 They replied, “Yes, straight ahead! But hurry now, for he came to the town today, and the people are making a sacrifice at the high place. 9:13 When you enter the town, you can find him before he goes up to the high place to eat. The people won’t eat until he arrives, for he must bless the sacrifice. Once that happens, those who have been invited will eat. Now go on up, for 223 this is the time when you can find him!”
9:14 So they went up to the town. As they were heading for the middle of the town, Samuel was coming in their direction 224 to go up to the high place. 9:15 Now the day before Saul arrived, the Lord had told 225 Samuel: 9:16 “At this time tomorrow I will send to you a man from the land of Benjamin. You must consecrate 226 him as a leader over my people Israel. He will save my people from the hand of the Philistines. For I have looked with favor on my people. Their cry has reached me!”
9:17 When Samuel saw Saul, the Lord said, 227 “Here is the man that I told you about! He will rule over my people.” 9:18 As Saul approached Samuel in the middle of the gate, he said, “Please tell me where the seer’s house is.”
9:19 Samuel replied to Saul, “I am the seer! Go up in front of me to the high place! Today you will eat with me and in the morning I will send you away. I will tell you everything that you are thinking. 228 9:20 Don’t be concerned 229 about the donkeys that you lost three days ago, for they have been found. Whom does all Israel desire? Is it not you, and all your father’s family?” 230
9:21 Saul replied, “Am I not a Benjaminite, from the smallest of Israel’s tribes, and is not my family clan the smallest of all the tribes of Benjamin? Why do you speak to me in this way?”
9:22 Then Samuel brought 231 Saul and his servant into the room and gave them a place at the head of those who had been invited. There were about thirty people present. 9:23 Samuel said to the cook, “Give me the portion of meat that I gave to you – the one I asked you to keep with you.”
9:24 So the cook picked up the leg and brought it and set it in front of Saul. Samuel 232 said, “What was kept is now set before you! Eat, for it has been kept for you for this meeting time, from the time I said, ‘I have invited the people.’” So Saul ate with Samuel that day.
9:25 When they came down from the high place to the town, Samuel spoke with Saul on the roof. 9:26 They got up at dawn and Samuel called to Saul on the roof, “Get up, so I can send you on your way.” So Saul got up and the two of them – he and Samuel – went outside. 9:27 While they were going down to the edge of town, Samuel said to Saul, “Tell the servant to go on ahead of us.” So he did. 233 Samuel then said, 234 “You remain here awhile, so I can inform you of God’s message.”
10:1 Then Samuel took a small container of olive oil and poured it on Saul’s 235 head. Samuel 236 kissed him and said, “The Lord has chosen you 237 to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen 238 you as leader over his inheritance. 239 10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! 240 He is asking, “What should I do about my son?”’
10:3 “As you continue on from there, you will come to the tall tree of Tabor. At that point three men who are going up to God at Bethel 241 will meet you. One of them will be carrying three young goats, one of them will be carrying three round loaves of bread, and one of them will be carrying a container of wine. 10:4 They will ask you how you’re doing and will give you two loaves of bread. You will accept them. 10:5 Afterward you will go to Gibeah of God, where there are Philistine officials. 242 When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person.
10:7 “When these signs have taken place, do whatever your hand finds to do, for God will be with you. 243 10:8 You will go down to Gilgal before me. I am going to join you there to offer burnt offerings and to make peace offerings. You should wait for seven days, until I arrive and tell you what to do.”
10:9 As Saul 244 turned 245 to leave Samuel, God changed his inmost person. 246 All these signs happened on that very day. 10:10 When Saul and his servant 247 arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul 248 and he prophesied among them. 10:11 When everyone who had known him previously saw him prophesying with the prophets, the people all asked one another, “What on earth has happened to the son of Kish? Does even Saul belong with the prophets?”
10:12 A man who was from there replied, “And who is their father?” Therefore this became a proverb: “Is even Saul among the prophets?” 10:13 When Saul 249 had finished prophesying, he went to the high place.
10:14 Saul’s uncle asked him and his servant, “Where did you go?” Saul 250 replied, “To look for the donkeys. But when we realized they were lost, 251 we went to Samuel.” 10:15 Saul’s uncle said, “Tell me what Samuel said to you.” 252 10:16 Saul said to his uncle, “He assured us that the donkeys had been found.” But Saul 253 did not tell him what Samuel had said about the matter of kingship.
10:17 Then Samuel called the people together before the Lord at Mizpah. 10:18 He said to the Israelites, “This is what the Lord God of Israel says, ‘I brought Israel up from Egypt and I delivered you from the power 254 of the Egyptians and from the power of all the kingdoms that oppressed you. 10:19 But today you have rejected your God who saves you from all your trouble and distress. You have said, “No! 255 Appoint a king over us.” Now take your positions before the Lord by your tribes and by your clans.’”
10:20 Then Samuel brought all the tribes of Israel near, and the tribe of Benjamin was chosen by lot. 10:21 Then he brought the tribe of Benjamin near by its families, and the family of Matri was chosen by lot. At last Saul son of Kish was chosen by lot. But when they looked for him, he was nowhere to be found. 10:22 So they inquired again of the Lord, “Has the man arrived here yet?” The Lord said, “He has hidden himself among the equipment.” 256
10:23 So they ran and brought him from there. When he took his position among the people, he stood head and shoulders above them all. 10:24 Then Samuel said to all the people, “Do you see the one whom the Lord has chosen? Indeed, there is no one like him among all the people!” All the people shouted out, “Long live the king!”
10:25 Then Samuel talked to the people about how the kingship would work. 257 He wrote it all down on a scroll and set it before the Lord. Then Samuel sent all the people away to their homes. 10:26 Even Saul went to his home in Gibeah. With him went some brave men whose hearts God had touched. 10:27 But some wicked men 258 said, “How can this man save us?” They despised him and did not even bring him a gift. But Saul said nothing about it. 259
11:1 260 Nahash 261 the Ammonite marched 262 against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”
11:2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”
11:3 The elders of Jabesh said to him, “Leave us alone for seven days so that we can send messengers throughout the territory of Israel. If there is no one who can deliver us, we will come out voluntarily to you.”
11:4 When the messengers went to Gibeah (where Saul lived) 263 and informed the people of these matters, all the people wept loudly. 264 11:5 Now Saul was walking behind the 265 oxen as he came from the field. Saul asked, “What has happened to the people? Why are they weeping?” So they told him about 266 the men of Jabesh.
11:6 The Spirit of God rushed upon Saul when he heard these words, and he became very angry. 11:7 He took a pair 267 of oxen and cut them up. Then he sent the pieces throughout the territory of Israel by the hand of messengers, who said, “Whoever does not go out after Saul and after Samuel should expect this to be done to his oxen!” Then the terror of the Lord fell on the people, and they went out as one army. 268 11:8 When Saul counted them at Bezek, the Israelites were 300,000 269 strong and the men of Judah numbered 30,000. 270
11:9 They said to the messengers who had come, “Here’s what you should say to the men of Jabesh Gilead: ‘Tomorrow deliverance will come to you when the sun is fully up.’” When the messengers went and told the men of Jabesh Gilead, they were happy. 11:10 The men of Jabesh said, “Tomorrow we will come out to you 271 and you can do with us whatever you wish.” 272
11:11 The next day Saul placed the people in three groups. They went to the Ammonite camp during the morning watch and struck them 273 down until the hottest part of the day. The survivors scattered; no two of them remained together.
11:12 Then the people said to Samuel, “Who were the ones asking, ‘Will Saul reign over us?’ Hand over those men so we may execute them!” 11:13 But Saul said, “No one will be killed on this day. For today the Lord has given Israel a victory!” 11:14 Samuel said to the people, “Come on! Let’s go to Gilgal and renew the kingship there.” 11:15 So all the people went to Gilgal, where 274 they established Saul as king in the Lord’s presence. They offered up peace offerings there in the Lord’s presence. Saul and all the Israelites were very happy.
12:1 Samuel said to all Israel, “I have done 275 everything you requested. 276 I have given you a king. 277 12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day. 12:3 Here I am. Bring a charge against me before the Lord and before his chosen king. 278 Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me, 279 and I will return it to you!”
12:4 They replied, “You have not wronged us or oppressed us. You have not taken anything from the hand of anyone.” 12:5 He said to them, “The Lord is witness against you, and his chosen king 280 is witness this day, that you have not found any reason to accuse me.” 281 They said, “He is witness!”
12:6 Samuel said to the people, “The Lord is the one who chose Moses and Aaron and who brought your ancestors 282 up from the land of Egypt. 12:7 Now take your positions, so I may confront you 283 before the Lord regarding all the Lord’s just actions toward you and your ancestors. 284 12:8 When Jacob entered Egypt, your ancestors cried out to the Lord. The Lord sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place.
12:9 “But they forgot the Lord their God, so he gave 285 them into the hand of Sisera, the general in command of Hazor’s 286 army, 287 and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, 288 ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. 289 Now deliver us from the hand of our enemies so that we may serve you.’ 290 12:11 So the Lord sent Jerub-Baal, 291 Barak, 292 Jephthah, and Samuel, 293 and he delivered you from the hand of the enemies all around you, and you were able to live securely.
12:12 “When you saw that King Nahash of the Ammonites was advancing against you, you said to me, ‘No! A king will rule over us’ – even though the Lord your God is your king! 12:13 Now look! Here is the king you have chosen – the one that you asked for! Look, the Lord has given you a king! 12:14 If you fear the Lord, serving him and obeying him 294 and not rebelling against what he says, 295 and if both you and the king who rules over you follow the Lord your God, all will be well. 296 12:15 But if you don’t obey 297 the Lord and rebel against what the Lord says, the hand of the Lord will be against both you and your king. 298
12:16 “So now, take your positions and watch this great thing that the Lord is about to do in your sight. 12:17 Is this not the time of the wheat harvest? I will call on the Lord so that he makes it thunder and rain. Realize and see what a great sin you have committed before the Lord by asking for a king for yourselves.”
12:18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel. 12:19 All the people said to Samuel, “Pray to the Lord your God on behalf of us – your servants – so we won’t die, for we have added to all our sins by asking for a king.” 299
12:20 Then Samuel said to the people, “Don’t be afraid. You have indeed sinned. 300 However, don’t turn aside from the Lord. Serve the Lord with all your heart. 12:21 You should not turn aside after empty things that can’t profit and can’t deliver, since they are empty. 301 12:22 The Lord will not abandon his people because he wants to uphold his great reputation. 302 The Lord was pleased to make you his own people. 12:23 As far as I am concerned, far be it from me to sin against the Lord by ceasing to pray for you! I will instruct you in the way that is good and upright. 12:24 However, fear the Lord and serve him faithfully with all your heart. Just look at the great things he has done for you! 12:25 But if you continue to do evil, both you and your king will be swept away.”
[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).
[2:1] 37 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
[2:1] 38 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
[2:1] 39 tn Heb “my mouth opens wide against.”
[2:1] 40 tn Heb “for I rejoice in your deliverance.”
[2:2] 41 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] 42 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.”
[2:3] 43 tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.
[2:3] 44 tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew
[2:5] 45 tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
[2:5] 46 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
[2:6] 48 tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”
[2:8] 49 tn Or “lowly”; Heb “insignificant.”
[2:8] 50 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
[2:8] 51 tn Heb “a seat of honor.”
[2:9] 52 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:9] 53 tc The translation follows the Qere and many medieval Hebrew
[2:10] 54 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:10] 55 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.
[2:10] 56 tn The Hebrew preposition here has the sense of “from within.”
[2:10] 57 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
[2:10] 58 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
[2:10] 59 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.
[2:10] sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
[2:11] 60 tn Heb “with [or “before”] the face of.”
[2:12] 61 tn Heb “sons of worthlessness.”
[2:12] 62 tn Heb “they did not know the
[2:13] 63 tn Heb “the habit of the priests with the people [was this].”
[2:13] 64 sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.
[2:14] 65 tn Heb “to all Israel.”
[2:16] 67 tc The translation follows the Qere and many medieval Hebrew
[2:17] 68 tc Heb “the men,” which is absent from one medieval Hebrew
[2:20] 70 tn The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.
[2:21] 72 tn Heb “with the
[2:22] 73 tn Heb “to all Israel.”
[2:23] 75 tc For “these” the LXX has “of the Lord” (κυρίου, kuriou), perhaps through the influence of the final phrase of v. 24 (“the people of the
[2:25] 77 tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.
[2:27] 79 tn The infinitive absolute appears before the finite verb for emphasis.
[2:27] 80 tn Heb “to your father’s” (also in vv. 28, 30).
[2:28] 81 tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.
[2:29] 82 tc The MT has a plural “you” here, but the LXX and a Qumran
[2:29] 83 tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.
[2:30] 84 tn The infinitive absolute appears before the finite verb for emphasis.
[2:30] 85 tn Heb “walk about before.”
[2:30] 86 tn Heb “may it be far removed from me.”
[2:31] 87 tn Heb “chop off your arm.” The arm here symbolizes strength and activity.
[2:32] 89 tn Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29).
[2:32] 90 tn Heb “in all which he does good with Israel.”
[2:32] 91 tc The LXX and a Qumran manuscript have the first person pronoun “my” here.
[2:32] 92 tn Heb “all the days.”
[2:33] 93 tc The LXX, a Qumran
[2:33] 94 tn Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17).
[2:33] 95 tn Heb “and to cause your soul grief.”
[2:33] 96 tn Heb “and all the increase of your house.”
[2:33] 97 tc The text is difficult. The MT literally says “they will die [as] men.” Apparently the meaning is that they will be cut off in the prime of their life without reaching old age. The LXX and a Qumran
[2:34] 98 tn Heb “and this to you [is] the sign which will come to both of your sons.”
[2:35] 100 tn Heb “and he will walk about before my anointed one all the days.”
[2:36] 101 tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).
[3:1] 102 tn Heb “before Eli.”
[3:5] 103 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[3:6] 104 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[3:11] 105 tn The Hebrew text adds “so that” here, formally connecting this clause with the next.
[3:13] 107 tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.
[3:13] 108 tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.
[3:13] 109 tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few
[3:17] 110 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[3:17] 111 tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.”
[3:18] 112 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[3:18] 113 tn Heb “what is good in his eyes.”
[3:19] 114 tn Heb “and he did not cause to fall from all his words to the ground.”
[3:21] 115 tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the
[3:21] 116 tn The chapter division at this point is inappropriate. 1 Sam 4:1a is best understood as the conclusion to chap. 3 rather than the beginning of chap. 4.
[4:1] 117 tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.
[4:1] 118 tn Heb “and Israel went out to meet the Philistines for battle.”
[4:1] 119 tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.
[4:2] 121 tn The MT has וַתִּטֹּשׁ (vattittosh), from the root נטשׁ (ntsh). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט (vattet, “and it spread out”), from the root נטה (nth), or וַתִּקֶשׁ (vattiqesh, “and it grew fierce”), from the root קשׂה (qsh). The former suggestion is apparently supported by the LXX ἔκλινεν (eklinen, “it inclined”) and is adopted in the translation.
[4:2] 123 tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.
[4:3] 126 tn Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.”
[4:5] 128 tn Heb “shouted [with] a great shout.”
[4:7] 129 tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form.
[4:7] 130 tn Traditionally “woe to.” They thought disaster was imminent.
[4:10] 131 tn Heb “and they fled, each to his tents.”
[4:12] 132 tn Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.
[4:13] 133 tc Read with many medieval Hebrew
[4:13] 134 tn Heb “his heart was trembling.”
[4:13] 135 tn Heb “and the man came to report in the city.”
[4:14] 136 tn Heb “the sound of the cry.”
[4:14] 137 tn Heb “the sound of this commotion.”
[4:15] 138 tn Heb “were set” or “were fixed,” i.e., without vision.
[4:16] 139 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[4:18] 141 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[4:20] 143 tn Heb “and she did not set her heart.”
[4:21] 144 sn The name Ichabod (אִי־כָבוֹד) may mean, “Where is the glory?”
[5:3] 145 tc The LXX adds “they entered the temple of Dagon and saw.”
[5:4] 146 tc Heb “only Dagon was left.” We should probably read the word גֵּו (gev, “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה (gÿviyyah, “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις (Jh rJacis, “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”
[5:6] 147 tn Heb “the hand of the
[5:6] 148 tn The words “the people of” are supplied in the translation for clarification.
[5:6] 149 tc The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.”
[5:6] tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”
[5:7] 151 tn Heb “for his hand is severe upon.”
[5:8] 152 tn Heb “and they sent and gathered.”
[5:9] 153 tn Heb “the hand of the
[5:9] 154 tn Heb “and he struck the men of the city from small and to great.”
[5:9] 155 tn See the note on this term in v. 6. Cf. KJV “and they had emerods in their secret parts.”
[5:11] 158 tn Heb “and they sent and gathered.”
[5:11] 162 tn Heb “the hand of God was very heavy there.”
[6:1] 165 tc The LXX adds “and their land swarmed with mice.”
[6:3] 166 tc The LXX and a Qumran
[6:5] 167 tn Heb “your mice.” A Qumran
[6:5] 168 tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”
[6:6] 169 tn Heb “like Egypt and Pharaoh hardened their heart.”
[6:6] 170 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[6:6] 171 tn Heb “and they sent them away and they went.”
[6:10] 172 tn Heb “and the men did so.”
[6:18] 173 tc A few Hebrew
[6:19] 174 tn Heb “he”; the referent (the
[6:19] 175 tc The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew
[6:20] 176 tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the
[7:2] 178 tn Heb “house” (also in the following verse).
[7:2] 179 tn Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”
[7:3] 180 tn Heb “the Ashtarot” (plural; also in the following verse). The words “images of” are supplied for clarity.
[7:3] sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. The presence of Ashtarot in Israel is a sign of pervasive pagan and idolatrous influences; hence Samuel calls for their removal. See 1 Sam 31:10, where the Philistines deposit the armor of the deceased Saul in the temple of the Ashtarot, and 1 Kgs 11:5, 33; 2 Kgs 23:13, where Solomon is faulted for worshiping the Ashtarot.
[7:3] 181 tn Following imperatives, the jussive verbal form with the prefixed conjunction indicates purpose/result.
[7:4] 182 tn Heb “the sons of Israel.”
[7:6] 184 tn Heb “judged”; NAB “began to judge”; TEV “settled disputes among.”
[7:8] 185 tn Heb “don’t stop.”
[7:8] 186 tc The LXX reads “your God” rather than the MT’s “our God.”
[7:8] 187 tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.
[7:9] 188 tn Heb “a lamb of milk”; NAB “an unweaned lamb”; NIV “a suckling lamb”; NCV “a baby lamb.”
[7:10] 189 tn Heb “approached for battle against Israel.”
[7:12] 191 tn Cf. NAB, NRSV, NLT “Jeshanah.”
[7:12] 192 sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.
[7:15] 194 tn Heb “judged” (also in v. 17).
[7:16] 195 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:17] 196 tn Or perhaps “settled disputes for” (cf. NLT “would hear cases there”; NRSV “administered justice there”).
[8:3] 197 tn Heb “walk in” (also in v. 5).
[8:3] 198 tn Heb “and they turned aside after unjust gain and took bribes and perverted justice.”
[8:5] 199 tn Heb “judge” (also in v. 6).
[8:7] 201 tn Heb “Listen to the voice of the people, to all which they say to you.”
[8:8] 202 tn Heb “according to all the deeds which they have done.”
[8:9] 203 tn Heb “and now, listen to their voice.”
[8:9] 204 tn The infinitive absolute appears before the imperative for emphasis.
[8:9] 205 tn Heb “and tell them the manner of the king who will rule over them.”
[8:12] 206 tc The numbers of v. 12 are confused in the Greek and Syriac versions. For “fifties” the LXX has “hundreds.” The Syriac Peshitta has “heads of thousands and heads of hundreds and heads of fifties and heads of tens,” perhaps reflecting influence from Deut 1:15.
[8:15] 207 tn Or “eunuchs” (so NAB); NIV “officials”; KJV, NASB, NRSV, NLT “officers.”
[8:18] 208 tc The LXX adds “because you have chosen for yourselves a king.”
[8:19] 209 tn Heb “and the people refused to listen to the voice of Samuel.”
[8:20] 210 tn Heb “and go out before us.”
[8:21] 211 tn Heb “and Samuel heard all the words of the people and he spoke them into the ears of the
[8:22] 212 tn Heb “listen to their voice.”
[9:3] 213 tn Heb “became lost.”
[9:3] 214 tn Heb “and arise, go.”
[9:3] 215 tc The Syriac Peshitta includes the following words: “So Saul arose and went out. He took with him one of the boys and went out to look for his father’s donkeys.”
[9:4] 216 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[9:6] 217 tn The infinitive absolute precedes the verb for emphasis.
[9:6] 218 tn Heb “our way on which we have gone.”
[9:8] 220 sn A quarter shekel of silver would weigh about a tenth of an ounce (about 3 grams).
[9:10] 222 tn Heb “your word is good.”
[9:13] 223 tc The MT has “him” (אֹתוֹ, ’oto) here, in addition to the “him” at the end of the verse. The ancient versions attest to only one occurrence of the pronoun, although it is possible that this is due to translation technique rather than to their having a Hebrew text with the pronoun used only once. The present translation assumes textual duplication in the MT and does not attempt to represent the pronoun twice. However, for a defense of the MT here, with the suggested translation “for him just now – you will find him,” see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 72-73.
[9:14] 224 tn Heb “to meet them.” This may indicate purpose on Samuel’s part. The next sentence indicates that the meeting was by design, not just an accident.
[9:15] 225 tn Heb “uncovered the ear of.”
[9:17] 227 tn Heb “responded.”
[9:19] 228 tn Heb “all that is in your heart.”
[9:20] 229 tn Heb “do not fix your heart.”
[9:20] 230 tn Heb “and all the house of your father.”
[9:22] 231 tn Heb “took and brought.”
[9:24] 232 tn Heb “he” (also in v. 25); the referent (Samuel) has been specified in both places in the translation for clarity.
[9:27] 233 tc This statement is absent in the LXX (with the exception of Origen), an Old Latin
[9:27] 234 tn The words “Samuel then said” are supplied in the translation for clarification and for stylistic reasons.
[10:1] 235 tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.
[10:1] 236 tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.
[10:1] 237 tn Heb “Is it not that the
[10:1] 238 tn That is, “anointed.”
[10:1] 239 tc The MT reads simply “Is it not that the
[10:2] 240 sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.
[10:3] 241 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[10:5] 242 tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.
[10:7] 243 sn In light of Saul’s commission to be Israel’s deliverer (see v. 1), it is likely that some type of military action against the Philistines (see v.5) is implied.
[10:9] 244 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:9] 245 tn Heb “turned his shoulder.”
[10:9] 246 tn Heb “God turned for him another heart”; NAB, NRSV “gave him another heart”; NIV, NCV “changed Saul’s heart”; TEV “gave Saul a new nature”; CEV “made Saul feel like a different person.”
[10:10] 247 tc Two medieval Hebrew
[10:10] tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.
[10:10] 248 tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.
[10:13] 249 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:14] 250 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:14] 251 tn Heb “And we saw that they were not.”
[10:15] 252 tc In the LXX and Vulgate the pronoun “you” is singular, referring specifically to Saul. In the MT it is plural, including Saul’s servant as well.
[10:16] 253 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[10:18] 254 tn Heb “hand” (also later in this verse).
[10:19] 255 tc The translation follows many medieval Hebrew
[10:22] 256 tn Or “baggage” (so many English versions); KJV “stuff”; TEV “supplies.”
[10:25] 257 tn Heb “the regulation of the kingship.” This probably refers to the regulations pertaining to kingship given to Moses (see Deut 17:14-20).
[10:27] 258 tn Heb “sons of worthlessness” (see 2:12).
[10:27] 259 tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with 10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran
[11:1] 260 tc 4QSama and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.
[11:1] 261 sn The name “Nahash” means “serpent” in Hebrew.
[11:1] 262 tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”
[11:4] 263 tn Heb “to Gibeah of Saul.”
[11:4] 264 tn Heb “lifted their voice and wept.”
[11:5] 265 tn Or perhaps, “his oxen.” On this use of the definite article see Joüon 2:506-7 §137.f.
[11:5] 266 tn Heb “the matters of.”
[11:7] 268 tn Heb “like one man.”
[11:8] 269 tc The LXX and two Old Latin
[11:8] 270 tc The LXX, two Old Latin
[11:10] 271 tn The second masculine plural forms in this quotation indicate that Nahash and his army are addressed.
[11:10] 272 tn Heb “according to all that is good in your eyes.”
[11:11] 273 tn Heb “Ammon.” By metonymy the name “Ammon” is used collectively for the soldiers in the Ammonite army.
[11:15] 274 tn Heb “and there in Gilgal.”
[12:1] 275 tn Heb “Look, I have listened to your voice.”
[12:1] 276 tn Heb “to all which you said to me.”
[12:1] 277 tn Heb “and I have installed a king over you.”
[12:3] 278 tn Heb “anointed [one].”
[12:3] 279 tn The words “tell me” are supplied in the translation for stylistic reasons.
[12:5] 280 tn Heb “anointed [one].”
[12:5] 281 tn Heb “that you have not found anything in my hand.”
[12:6] 282 tn Heb “fathers” (also in vv. 7, 8).
[12:7] 283 tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”
[12:7] 284 tn Heb “all the just actions which he has done with you and with your fathers.”
[12:9] 285 tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”
[12:9] 286 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[12:9] 287 tn Heb “captain of the host of Hazor.”
[12:10] 288 tn Heb “and said.”
[12:10] 289 tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.
[12:10] sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.
[12:10] 290 tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.
[12:11] 291 sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.
[12:11] 292 tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”
[12:11] 293 tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”
[12:14] 294 tn Heb “and you listen to his voice.”
[12:14] 295 tn Heb “the mouth of the
[12:14] 296 tn The words “all will be well” are supplied in the translation for stylistic reasons.
[12:15] 297 tn Heb “listen to the voice of.”
[12:15] 298 tc The LXX reads “your king” rather than the MT’s “your fathers.” The latter makes little sense here. Some follow MT, but translate “as it was against your fathers.” See P. K. McCarter, 1 Samuel (AB), 212.
[12:19] 299 tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”
[12:20] 300 tn Heb “you have done all this evil.”
[12:21] 301 tn Or “useless” (so NIV, NRSV, NLT); NAB “nothing”; NASB “futile”; TEV “are not real.”
