1 Samuel 3:13

3:13 You ¹  should tell him that I am about to judge his house forever because of ²  the sin that he knew about. For his sons were cursing God, ³  and he did not rebuke them.

1 Samuel 10:12

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?”

1 Samuel 10:27

10:27 But some wicked men ⁴  said, “How can this man save us?” They despised him and did not even bring him a gift. But Saul said nothing about it. ⁵ 

1 Samuel 14:3

14:3 Now Ahijah was carrying ⁶  an ephod. He was the son of Ahitub, who was the brother of Ichabod and a son of Phineas, son of Eli, the priest of the Lord in Shiloh. The army was unaware that Jonathan had left.

1 Samuel 14:32

14:32 So the army rushed greedily on ⁷  the ⁸  plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all.

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ⁹ 

1 Samuel 16:10

16:10 Jesse presented seven of his sons to Samuel. ¹⁰  But Samuel said to Jesse, “The Lord has not chosen any of these.”

1 Samuel 17:33

17:33 But Saul replied to David, “You aren’t able to go against this Philistine and fight him! You’re just a boy! He has been a warrior from his youth!”

1 Samuel 19:22-23

19:22 Finally Saul ¹¹  himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, “Where are Samuel and David?” They said, “At Naioth in Ramah.”

19:23 So Saul went to Naioth in Ramah. The Spirit of God came upon him as well, and he walked along prophesying until he came to Naioth in Ramah.

1 Samuel 20:9

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?”

1 Samuel 20:19

20:19 On the third day ¹²  you should go down quickly ¹³  and come to the place where you hid yourself the day this all started. ¹⁴  Stay near the stone Ezel.

1 Samuel 23:24

23:24 So they left and went to Ziph ahead of Saul. Now David and his men were in the desert of Maon, in the Arabah to the south of Jeshimon.

1 Samuel 25:20

25:20 Riding on her donkey, she went down under cover of the mountain. David and his men were coming down to meet her, and she encountered them.

1 Samuel 25:24

25:24 Falling at his feet, she said, “My lord, I accept all the guilt! But please let your female servant speak with my lord! Please listen to the words of your servant!

1 Samuel 26:25

26:25 Saul replied to David, “May you be rewarded, ¹⁵  my son David! You will without question be successful!” ¹⁶  So David went on his way, and Saul returned to his place.

[3:13]  ¹ 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]  ² 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]  ³ 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.

[10:27]  ⁴ tn Heb “sons of worthlessness” (see 2:12).

[10:27]  ⁵ 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 ms of Samuel, which has here “about a month.” However, it seems best to stay with the MT here even though it is difficult.

[14:3]  ⁶ tn Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT).

[14:32]  ⁷ tc The translation follows the Qere and many medieval Hebrew mss in reading “and they rushed greedily upon,” rather than the Kethib, “and they did.”

[14:32]  ⁸ tc The translation reads with the Qere and many medieval Hebrew mss הַשָּׁלָל (hashalal, “the spoil”) rather than following the Kethib reading, שָׁלָל (shalal, “spoil”).

[15:1]  ⁹ tn Heb “to the voice of the words of the Lord” (so KJV).

[16:10]  ¹⁰ tn Heb “caused seven of his sons to pass before Samuel.” This could be taken as referring to seven sons in addition to the three mentioned before this, but 1 Sam 17:12 says Jesse had eight sons, not eleven. 1 Chr 2:13-15 lists only seven sons, including David. However, 1 Chr 27:18 mentions an additional son, named Elihu.

[19:22]  ¹¹ tn Heb “he” (also in v. 23). the referent (Saul) has been specified in the translation for clarity.

[20:19]  ¹² 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]  ¹³ tn Heb “you must go down greatly.” See Judg 19:11 for the same idiom.

[20:19]  ¹⁴ tn Heb “on the day of the deed.” This probably refers to the incident recorded in 19:2.

[26:25]  ¹⁵ tn Heb “blessed.”

[26:25]  ¹⁶ tn Heb “you will certainly do and also you will certainly be able.” The infinitive absolutes placed before the finite verbal forms lend emphasis to the statement.