1 Samuel 1:22

1:22 but Hannah did not go up with them. ¹  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 Samuel 2:19

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.

1 Samuel 3:13

3:13 You ²  should tell him that I am about to judge his house forever because of ³  the sin that he knew about. For his sons were cursing God, ⁴  and he did not rebuke them.

1 Samuel 7:12

7:12 Samuel took a stone and placed it between Mizpah and Shen. ⁵  He named it Ebenezer, ⁶  saying, “Up to here the Lord has helped us.”

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ⁷  Israel along the way when Israel ⁸  came up from Egypt.

1 Samuel 16:4

16:4 Samuel did what the Lord told him. ⁹  When he arrived in Bethlehem, ¹⁰  the elders of the city were afraid to meet him. They ¹¹  said, “Do you come in peace?”

1 Samuel 17:48

17:48 The Philistine drew steadily closer to David to attack him, while David quickly ran toward the battle line to attack the Philistine. ¹² 

1 Samuel 17:51

17:51 David ran and stood over the Philistine. He grabbed Goliath’s ¹³  sword, drew it from its sheath, ¹⁴  killed him, and cut off his head with it. When the Philistines saw their champion was dead, they ran away.

1 Samuel 23:22

23:22 Go and make further arrangements. Determine precisely ¹⁵  where he is ¹⁶  and who has seen him there, for I am told that he is extremely cunning.

1 Samuel 24:15

24:15 May the Lord be our judge and arbiter. May he see and arbitrate my case and deliver me from your hands!”

1 Samuel 26:3

26:3 Saul camped by the road on the hill of Hakilah near Jeshimon, but David was staying in the desert. When he realized that Saul had come to the desert to find ¹⁷  him,

[1:22]  ¹ tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.

[3:13]  ² 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]  ³ 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]  ⁴ 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 mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.

[7:12]  ⁵ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ⁶ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[15:2]  ⁷ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ⁸ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[16:4]  ⁹ tn Heb “said.”

[16:4]  ¹⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:4]  ¹¹ tc In the MT the verb is singular (“he said”), but the translation follows many medieval Hebrew mss and ancient versions in reading the plural (“they said”).

[17:48]  ¹² tc Most LXX mss lack the second half of v. 48.

[17:51]  ¹³ tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

[17:51]  ¹⁴ tc Most LXX mss lack the words “drew it from its sheath.”

[23:22]  ¹⁵ tn Heb “know and see.” The expression is a hendiadys. See also v. 23.

[23:22]  ¹⁶ tn Heb “his place where his foot is.”

[26:3]  ¹⁷ tn Heb “after.”