Amsal 10:1
Konteks10:1 The Proverbs of Solomon:
A wise child 2 makes a father rejoice, 3
but a foolish child 4 is a grief to his mother. 5
Amsal 15:20
Konteks15:20 A wise child 6 brings joy to his father,
but a foolish person 7 despises 8 his mother.
Amsal 17:21
Konteks17:21 Whoever brings a fool 9 into the world 10 does so 11 to his grief,
and the father of a fool has no joy. 12
Amsal 17:25
Konteks17:25 A foolish child is a grief 13 to his father,
and bitterness to the mother who bore him. 14
Amsal 17:2
Konteks17:2 A servant who acts wisely 15 will rule
over 16 an heir 17 who behaves shamefully, 18
and will share the inheritance along with the relatives. 19
1 Samuel 13:1--18:1
Konteks13:1 Saul was [thirty] 20 years old when he began to reign; he ruled over Israel for [forty] 21 years. 13:2 Saul selected for himself three thousand men from Israel. Two thousand of these were with Saul at Micmash and in the hill country of Bethel; 22 the remaining thousand were with Jonathan at Gibeah in the territory of Benjamin. 23 He sent all the rest of the people back home. 24
13:3 Jonathan attacked the Philistine outpost 25 that was at Geba and the Philistines heard about it. Then Saul alerted 26 all the land saying, “Let the Hebrews pay attention!” 13:4 All Israel heard this message, 27 “Saul has attacked the Philistine outpost, and now Israel is repulsive 28 to the Philistines!” So the people were summoned to join 29 Saul at Gilgal.
13:5 For the battle with Israel the Philistines had amassed 3,000 30 chariots, 6,000 horsemen, and an army as numerous as the sand on the seashore. They went up and camped at Micmash, east of Beth Aven. 13:6 The men of Israel realized they had a problem because their army was hard pressed. So the army hid in caves, thickets, cliffs, strongholds, 31 and cisterns. 13:7 Some of the Hebrews crossed over the Jordan River 32 to the land of Gad and Gilead. But Saul stayed at Gilgal; the entire army that was with him was terrified. 13:8 He waited for seven days, the time period indicated by Samuel. 33 But Samuel did not come to Gilgal, and the army began to abandon Saul. 34
13:9 So Saul said, “Bring me the burnt offering and the peace offerings.” Then he offered a burnt offering. 13:10 Just when he had finished offering the burnt offering, Samuel appeared on the scene. Saul went out to meet him and to greet him. 35
13:11 But Samuel said, “What have you done?” Saul replied, “When I saw that the army had started to abandon me 36 and that you didn’t come at the appointed time and that the Philistines had assembled at Micmash, 13:12 I thought, 37 ‘Now the Philistines will come down on me at Gilgal and I have not sought the Lord’s favor.’ So I felt obligated 38 to offer the burnt offering.”
13:13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed 39 the commandment that the Lord your God gave 40 you. Had you done that, the Lord would have established your kingdom over Israel forever! 13:14 But now your kingdom will not continue! The Lord has sought out 41 for himself a man who is loyal to him 42 and the Lord has appointed 43 him to be leader over his people, for you have not obeyed what the Lord commanded you.”
13:15 Then Samuel set out and went up from Gilgal 44 to Gibeah in the territory of Benjamin. 45 Saul mustered the army that remained with him; there were about six hundred men. 13:16 Saul, his son Jonathan, and the army that remained with them stayed in Gibeah in the territory of Benjamin, while the Philistines camped in Micmash. 46 13:17 Raiding bands went out from the camp of the Philistines in three groups. One band turned toward the road leading to Ophrah by the land of Shual; 13:18 another band turned toward the road leading to Beth Horon; and yet another band turned toward the road leading to the border that overlooks the valley of Zeboim in the direction of the desert.
13:19 A blacksmith could not be found in all the land of Israel, for the Philistines had said, “This will prevent the Hebrews from making swords and spears.” 13:20 So all Israel had to go down to the Philistines in order to get their plowshares, cutting instruments, axes, and sickles 47 sharpened. 13:21 They charged 48 two-thirds of a shekel 49 to sharpen plowshares and cutting instruments, and a third of a shekel 50 to sharpen picks and axes, and to set ox goads. 13:22 So on the day of the battle no sword or spear was to be found in the hand of anyone in the army that was with Saul and Jonathan. No one but Saul and his son Jonathan had them.
13:23 A garrison of the Philistines had gone out to the pass at Micmash. 14:1 Then one day Jonathan son of Saul said to his armor bearer, 51 “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.
14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men. 14:3 Now Ahijah was carrying 52 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.
14:4 Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh. 14:5 The cliff to the north was closer to Micmash, the one to the south closer to Geba.
14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene 53 for us. Nothing can prevent the Lord from delivering, whether by many or by a few.” 14:7 His armor bearer said to him, “Do everything that is on your mind. 54 Do as you’re inclined. I’m with you all the way!” 55
14:8 Jonathan replied, “All right! 56 We’ll go over to these men and fight them. 14:9 If they say to us, ‘Stay put until we approach you,’ we will stay 57 right there and not go up to them. 14:10 But if they say, ‘Come up against us,’ we will go up. For in that case the Lord has given them into our hand – it will be a sign to us.”
14:11 When they 58 made themselves known to the Philistine garrison, the Philistines said, “Look! The Hebrews are coming out of the holes in which they hid themselves.” 14:12 Then the men of the garrison said to Jonathan and his armor bearer, “Come on up to us so we can teach you a thing or two!” 59 Then Jonathan said to his armor bearer, “Come up behind me, for the Lord has given 60 them into the hand of Israel!”
14:13 Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, 61 while his armor bearer came along behind him and killed them. 62 14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre.
14:15 Then fear overwhelmed 63 those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. 64
14:16 Saul’s watchmen at Gibeah in the territory of Benjamin 65 looked on 66 as the crowd of soldiers seemed to melt away first in one direction and then in another. 67 14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, 68 Jonathan and his armor bearer were not there. 14:18 So Saul said to Ahijah, “Bring near the ephod,” 69 for he was at that time wearing the ephod. 70 14:19 While 71 Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand!”
14:20 Saul and all the army that was with him assembled and marched into battle, where they found 72 the Philistines in total panic killing one another with their swords. 73 14:21 The Hebrews who had earlier gone over to the Philistine side 74 joined the Israelites who were with Saul and Jonathan. 14:22 When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle. 14:23 So the Lord delivered Israel that day, and the battle shifted over to Beth Aven. 75
14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.
14:25 Now the whole army 76 entered the forest and there was honey on the ground. 77 14:26 When the army entered the forest, they saw 78 the honey flowing, but no one ate any of it, 79 for the army was afraid of the oath. 14:27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, 80 his eyes gleamed. 81 14:28 Then someone from the army informed him, “Your father put the army under a strict oath 82 saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.” 14:29 Then Jonathan said, “My father has caused trouble for the land. See how my eyes gleamed 83 when I tasted just a little of this honey. 14:30 Certainly if the army had eaten some of the enemies’ provisions that they came across today, would not the slaughter of the Philistines have been even greater?”
14:31 On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired. 14:32 So the army rushed greedily on 84 the 85 plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all.
14:33 Now it was reported to Saul, “Look, the army is sinning against the Lord by eating even the blood.” He said, “All of you have broken the covenant! 86 Roll a large stone over here to me.” 14:34 Then Saul said, “Scatter out among the army and say to them, ‘Each of you bring to me your ox and sheep and slaughter them in this spot and eat. But don’t sin against the Lord by eating the blood.” So that night each one brought his ox and slaughtered it there. 87 14:35 Then Saul built an altar for the Lord; it was the first time he had built an altar for the Lord.
14:36 Saul said, “Let’s go down after the Philistines at night; we will rout 88 them until the break of day. 89 We won’t leave any of them alive!” 90 They replied, “Do whatever seems best to you.” 91 But the priest said, “Let’s approach God here.” 14:37 So Saul asked God, “Should I go down after the Philistines? Will you deliver them into the hand of Israel?” But he did not answer him that day.
14:38 Then Saul said, “All you leaders of the army come here. Find out 92 how this sin occurred today. 14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. 93
14:40 Then he said to all Israel, “You will be on one side, and I and my son Jonathan will be on the other side.” The army replied to Saul, “Do whatever you think is best.”
14:41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.” 94 Then Jonathan and Saul were indicated by lot, while the army was exonerated. 95 14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” 96 Jonathan was indicated by lot.
14:43 So Saul said to Jonathan, “Tell me what you have done.” Jonathan told him, “I used the end of the staff that was in my hand to taste a little honey. I must die!” 97 14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” 98
14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. 99
14:46 Then Saul stopped chasing the Philistines, and the Philistines went back home. 100 14:47 After Saul had secured his royal position over Israel, he fought against all their 101 enemies on all sides – the Moabites, Ammonites, Edomites, the kings of Zobah, and the Philistines. In every direction that he turned he was victorious. 102 14:48 He fought bravely, striking down the Amalekites and delivering Israel from the hand of its enemies. 103
14:49 The sons of Saul were Jonathan, Ishvi, and Malki-Shua. 104 He had two daughters; the older one was named Merab and the younger Michal. 14:50 The name of Saul’s wife was Ahinoam, the daughter of Ahimaaz. The name of the general in command of his army was Abner son of Ner, Saul’s uncle. 105 14:51 Kish was the father of Saul, and Ner the father of Abner was the son 106 of Abiel.
14:52 There was fierce war with the Philistines all the days of Saul. So whenever Saul saw anyone who was a warrior or a brave individual, he would conscript him.
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. 107 15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed 108 Israel along the way when Israel 109 came up from Egypt. 15:3 So go now and strike down the Amalekites. Destroy everything that they have. Don’t spare 110 them. Put them to death – man, woman, child, infant, ox, sheep, camel, and donkey alike.’”
15:4 So Saul assembled 111 the army 112 and mustered them at Telaim. There were 200,000 foot soldiers and 10,000 men of Judah. 15:5 Saul proceeded to the city 113 of Amalek, where he set an ambush 114 in the wadi. 115 15:6 Saul said to the Kenites, “Go on and leave! Go down from among the Amalekites! Otherwise I will sweep you away 116 with them! After all, you were kind to all the Israelites when they came up from Egypt.” So the Kenites withdrew from among the Amalekites.
15:7 Then Saul struck down the Amalekites all the way from Havilah to 117 Shur, which is next to Egypt. 15:8 He captured King Agag of the Amalekites alive, but he executed all Agag’s people 118 with the sword. 15:9 However, Saul and the army spared Agag, along with the best of the flock, the cattle, the fatlings, 119 and the lambs, as well as everything else that was of value. 120 They were not willing to slaughter them. But they did slaughter everything that was despised 121 and worthless.
15:10 Then the word of the Lord came to Samuel: 15:11 “I regret that I have made Saul king, for he has turned away from me and has not done what I told him to do.” Samuel became angry and he cried out to the Lord all that night.
15:12 Then Samuel got up early to meet Saul the next morning. But Samuel was informed, “Saul has gone to Carmel where 122 he is setting up a monument for himself. Then Samuel left 123 and went down to Gilgal.” 124 15:13 When Samuel came to him, 125 Saul said to him, “May the Lord bless you! I have done what the Lord said.”
15:14 Samuel replied, “If that is the case, 126 then what is this sound of sheep in my ears and the sound of cattle that I hear?” 15:15 Saul said, “They were brought 127 from the Amalekites; the army spared the best of the flocks and cattle to sacrifice to the Lord our God. But everything else we slaughtered.”
15:16 Then Samuel said to Saul, “Wait a minute! 128 Let me tell you what the Lord said to me last night.” Saul 129 said to him, “Tell me.” 15:17 Samuel said, “Is it not true that when you were insignificant in your own eyes, you became head of the tribes of Israel? The Lord chose 130 you as king over Israel. 15:18 The Lord sent you on a campaign 131 saying, ‘Go and exterminate those sinful Amalekites! Fight against them until you 132 have destroyed them.’ 15:19 Why haven’t you obeyed 133 the Lord? Instead you have greedily rushed upon the plunder! You have done what is wrong in the Lord’s estimation.” 134
15:20 Then Saul said to Samuel, “But I have obeyed 135 the Lord! I went on the campaign 136 the Lord sent me on. I brought back King Agag of the Amalekites after exterminating the Amalekites. 15:21 But the army took from the plunder some of the sheep and cattle – the best of what was to be slaughtered – to sacrifice to the Lord your God in Gilgal.”
15:22 Then Samuel said,
“Does the Lord take pleasure in burnt offerings and sacrifices
as much as he does in obedience? 137
Certainly, 138 obedience 139 is better than sacrifice;
paying attention is better than 140 the fat of rams.
15:23 For rebellion is like the sin of divination,
and presumption is like the evil of idolatry.
Because you have rejected the word of the Lord,
he has rejected you as 141 king.”
15:24 Then Saul said to Samuel, “I have sinned, for I have disobeyed what the Lord commanded 142 and what you said as well. 143 For I was afraid of the army, and I followed their wishes. 144 15:25 Now please forgive my sin! Go back with me so I can worship 145 the Lord.”
15:26 Samuel said to Saul, “I will not go back with you, for you have rejected the word of the Lord, and the Lord has rejected you from being king over Israel!”
15:27 When Samuel turned to leave, Saul 146 grabbed the edge of his robe and it tore. 15:28 Samuel said to him, “The Lord has torn the kingdom of Israel from you this day and has given it to one of your colleagues who is better than you! 15:29 The Preeminent One 147 of Israel does not go back on his word 148 or change his mind, for he is not a human being who changes his mind.” 149 15:30 Saul 150 again replied, “I have sinned. But please honor me before the elders of my people and before Israel. Go back with me so I may worship the Lord your God.” 15:31 So Samuel followed Saul back, and Saul worshiped the Lord.
15:32 Then Samuel said, “Bring me King Agag of the Amalekites.” So Agag came to him trembling, 151 thinking to himself, 152 “Surely death is bitter!” 153 15:33 Samuel said, “Just as your sword left women childless, so your mother will be the most bereaved among women!” Then Samuel hacked Agag to pieces there in Gilgal before the Lord.
15:34 Then Samuel went to Ramah, while Saul went up to his home in Gibeah of Saul. 15:35 Until the day he 154 died Samuel did not see Saul again. Samuel did, however, mourn for Saul, but the Lord regretted that he had made Saul king over Israel.
16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. 155 Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, 156 for I have selected a king for myself from among his sons.” 157
16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you 158 and say, ‘I have come to sacrifice to the Lord.’ 16:3 Then invite Jesse to the sacrifice, and I will show you what you should do. You will anoint for me the one I point out 159 to you.”
16:4 Samuel did what the Lord told him. 160 When he arrived in Bethlehem, 161 the elders of the city were afraid to meet him. They 162 said, “Do you come in peace?” 16:5 He replied, “Yes, in peace. I have come to sacrifice to the Lord. Consecrate yourselves and come with me to the sacrifice.” So he consecrated Jesse and his sons and invited them to the sacrifice.
16:6 When they arrived, Samuel 163 noticed 164 Eliab and said to himself, 165 “Surely, here before the Lord stands his chosen king!” 166 16:7 But the Lord said to Samuel, “Don’t be impressed by 167 his appearance or his height, for I have rejected him. God does not view things the way men do. 168 People look on the outward appearance, 169 but the Lord looks at the heart.”
16:8 Then Jesse called Abinadab and presented him to Samuel. 170 But Samuel 171 said, “The Lord has not chosen this one, either.” 16:9 Then Jesse presented 172 Shammah. But Samuel said, “The Lord has not chosen this one either.” 16:10 Jesse presented seven of his sons to Samuel. 173 But Samuel said to Jesse, “The Lord has not chosen any of these.” 16:11 Then Samuel said to Jesse, “Is that all of the young men?” Jesse 174 replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”
16:12 So Jesse had him brought in. 175 Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!” 16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.
16:14 Now the Spirit of the Lord had turned away from Saul, and an evil spirit 176 from the Lord tormented him. 16:15 Then Saul’s servants said to him, “Look, an evil spirit from God is tormenting you!” 16:16 Let our lord instruct his servants who are here before you to look for a man who knows how to play the lyre. Then whenever the evil spirit from God comes upon you, he can play the lyre 177 and you will feel better.” 178 16:17 So Saul said to his servants, “Find 179 me a man who plays well and bring him to me.” 16:18 One of his attendants replied, 180 “I have seen a son of Jesse in Bethlehem 181 who knows how to play the lyre. He is a brave warrior 182 and is articulate 183 and handsome, 184 for the Lord is with him.”
16:19 So Saul sent messengers to Jesse and said, “Send me your son David, who is out with the sheep. 16:20 So Jesse took a donkey loaded with bread, a container of wine, and a young goat 185 and sent them to Saul with 186 his son David. 16:21 David came to Saul and stood before him. Saul liked him a great deal, 187 and he became his armor bearer. 16:22 Then Saul sent word to Jesse saying, “Let David be my servant, for I really like him.” 188
16:23 So whenever the spirit from God would come upon Saul, David would take his lyre and play it. This would bring relief to Saul and make him feel better. Then the evil spirit would leave him alone. 189
17:1 190 The Philistines gathered their troops 191 for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah. 17:2 Saul and the Israelite army 192 assembled and camped in the valley of Elah, where they arranged their battle lines to fight against 193 the Philistines. 17:3 The Philistines were standing on one hill, and the Israelites 194 on another hill, with the valley between them.
17:4 Then a champion 195 came out from the camp of the Philistines. His name was Goliath; he was from Gath. He was close to seven feet tall. 196 17:5 He had a bronze helmet on his head and was wearing scale body armor. The weight of his bronze body armor was five thousand shekels. 197 17:6 He had bronze shin guards 198 on his legs, and a bronze javelin was slung over his shoulders. 17:7 The shaft 199 of his spear was like a weaver’s beam, and the iron point of his spear weighed six hundred shekels. 200 His shield bearer was walking before him.
17:8 Goliath 201 stood and called to Israel’s troops, 202 “Why do you come out to prepare for battle? Am I not the Philistine, and are you not the servants of Saul? Choose 203 for yourselves a man so he may come down 204 to me! 17:9 If he is able to fight with me and strike me down, we will become your servants. But if I prevail against him and strike him down, you will become our servants and will serve us.” 17:10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight 205 each other!” 17:11 When Saul and all the Israelites 206 heard these words of the Philistine, they were upset and very afraid.
17:12 207 Now David was the son of this Ephrathite named Jesse from Bethlehem 208 in Judah. He had eight sons, and in Saul’s days he was old and well advanced in years. 209 17:13 Jesse’s three oldest sons had followed Saul to war. The names of the 210 three sons who went to war were Eliab, his firstborn, Abinadab, the second oldest, and Shammah, the third oldest. 17:14 Now David was the youngest. While the three oldest sons followed Saul, 17:15 David was going back and forth 211 from Saul in order to care for his father’s sheep in Bethlehem.
17:16 Meanwhile for forty days the Philistine approached every morning and evening and took his position. 17:17 Jesse said to his son David, “Take your brothers this ephah of roasted grain and these ten loaves of bread; go quickly 212 to the camp to your brothers. 17:18 Also take these ten portions of cheese to their commanding officer. 213 Find out how your brothers are doing 214 and bring back their pledge that they received the goods. 215 17:19 They are with Saul and the whole Israelite army 216 in the valley of Elah, fighting with the Philistines.”
17:20 So David got up early in the morning and entrusted the flock to someone else who would watch over it. 217 After loading up, he went just as Jesse had instructed him. He arrived at the camp 218 as the army was going out to the battle lines shouting its battle cry. 17:21 Israel and the Philistines drew up their battle lines opposite one another. 17:22 After David had entrusted his cargo to the care of the supply officer, 219 he ran to the battlefront. When he arrived, he asked his brothers how they were doing. 17:23 As he was speaking with them, the champion named Goliath, the Philistine from Gath, was coming up from the battle lines of the Philistines. He spoke the way he usually did, 220 and David heard it. 17:24 When all the men of Israel saw this man, they retreated 221 from his presence and were very afraid.
17:25 The men of Israel said, “Have you seen this man who is coming up? He does so 222 to defy Israel. But the king will make the man who can strike him down very wealthy! He will give him his daughter in marriage, and he will make his father’s house exempt from tax obligations in Israel.”
17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? 223 For who is this uncircumcised Philistine, that he defies the armies of the living God?” 17:27 The soldiers 224 told him what had been promised, saying, 225 “This is what will be done for the man who can strike him down.”
17:28 When David’s 226 oldest brother Eliab heard him speaking to the men, he became angry 227 with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! 228 You have come down here to watch the battle!”
17:29 David replied, “What have I done now? Can’t I say anything?” 229 17:30 Then he turned from those who were nearby to someone else and asked the same question, 230 but they 231 gave him the same answer as before. 17:31 When David’s words were overheard and reported to Saul, he called for him. 232
17:32 David said to Saul, “Don’t let anyone be discouraged. 233 Your servant will go and fight this Philistine!” 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!”
17:34 David replied to Saul, “Your servant has been a shepherd for his father’s flock. Whenever a lion or bear would come and carry off a sheep from the flock, 17:35 I would go out after it, strike it down, and rescue the sheep from its mouth. If it rose up against me, I would grab it by its jaw, strike it, and kill it. 17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. 234 For he has defied the armies of the living God!” 17:37 David went on to say, “The Lord who delivered me from the lion and the bear will also deliver me from the hand of this Philistine!” Then Saul said to David, “Go! The Lord will be with you.” 235
17:38 Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him. 17:39 David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. 236 David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them. 17:40 He took his staff in his hand, picked out five smooth stones from the stream, placed them in the pouch 237 of his shepherd’s bag, took his sling in hand, and approached the Philistine.
17:41 238 The Philistine kept coming closer to David, with his shield bearer walking in front of him. 17:42 When the Philistine looked carefully at David, he despised him, for he was only a ruddy and handsome boy. 17:43 The Philistine said to David, “Am I a dog, that you are coming after me with sticks?” 239 Then the Philistine cursed David by his gods. 17:44 The Philistine said to David, “Come here to me, so I can give your flesh to the birds of the sky and the wild animals of the field!” 240
17:45 But David replied to the Philistine, “You are coming against me with sword and spear and javelin. But I am coming against you in the name of the Lord of hosts, the God of Israel’s armies, whom you have defied! 17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God 17:47 and all this assembly will know that it is not by sword or spear that the Lord saves! For the battle is the Lord’s, and he will deliver you into our hand.”
17:48 The Philistine drew steadily closer to David to attack him, while David quickly ran toward the battle line to attack the Philistine. 241 17:49 David reached his hand into the bag and took out a stone. He slung it, striking the Philistine on the forehead. The stone sank deeply into his forehead, and he fell down with his face to the ground.
17:50 242 David prevailed over the Philistine with just the sling and the stone. He struck down the Philistine and killed him. David did not even have a sword in his hand. 243 17:51 David ran and stood over the Philistine. He grabbed Goliath’s 244 sword, drew it from its sheath, 245 killed him, and cut off his head with it. When the Philistines saw their champion was dead, they ran away.
17:52 Then the men of Israel and Judah charged forward, shouting a battle cry. 246 They chased the Philistines to the valley 247 and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron. 17:53 When the Israelites returned from their hot pursuit of the Philistines, they looted their camp. 17:54 David took the head of the Philistine and brought it to Jerusalem, 248 and he put Goliath’s 249 weapons in his tent.
17:55 250 Now as Saul watched David going out to fight the Philistine, he asked Abner, the general in command of the army, “Whose son is this young man, Abner?” Abner replied, “As surely as you live, O king, I don’t know.” 17:56 The king said, “Find out whose son this boy is!”
17:57 So when David returned from striking down the Philistine, Abner took him and brought him before Saul. He still had the head of the Philistine in his hand. 17:58 Saul said to him, “Whose son are you, young man?” David replied, “I am the son of your servant Jesse in Bethlehem.” 251
18:1 When David 252 had finished talking with Saul, Jonathan and David became bound together in close friendship. 253 Jonathan loved David as much as he did his own life. 254
Pengkhotbah 2:18-19
Konteks2:18 So I loathed all the fruit of 255 my effort, 256
for which I worked so hard 257 on earth, 258
because 259 I must leave it 260 behind 261 in the hands of my successor. 262
2:19 Who knows if he will be a wise man or a fool?
Yet 263 he will be master over all the fruit of 264 my labor 265
for which I worked so wisely 266 on earth! 267
This also is futile!
[10:1] 1 sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.
[10:1] 3 tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.
[10:1] 5 tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.
[15:20] 7 tn Heb “a fool of a man,” a genitive of specification.
[15:20] 8 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).
[17:21] 9 sn Here the Hebrew terms כְּסִיל (kÿsil) and נָבָל (naval) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly – it refers to the practical atheist, the one who lives as if there is no God.
[17:21] 10 tn The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. NASB “he who begets a fool”; NIV “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. NCV “It is sad to have a foolish child”).
[17:21] 11 tn The phrase “does so” is supplied for the sake of clarification.
[17:21] 12 sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).
[17:25] 13 sn The Hebrew noun means “vexation, anger, grief.”
[17:25] 14 tn Heb “to the one who bore him.” Because the participle is feminine singular in Hebrew, this has been translated as “the mother who bore him.”
[17:25] sn The proverb is similar to v. 21, 10:1, and 15:20.
[17:2] 15 sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.
[17:2] 16 sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.
[17:2] 18 tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.
[17:2] 19 tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”
[13:1] 20 tc The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX
[13:1] 21 tc The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number in 2 Sam 13:1 as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1.
[13:2] 22 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:2] 23 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
[13:2] 24 tn Heb “each one to his tents.”
[13:3] 25 tn Or perhaps “struck down the Philistine official.” See the note at 1 Sam 10:5. Cf. TEV “killed the Philistine commander.”
[13:3] 26 tn Heb “blew the ram’s horn in.”
[13:4] 27 tn The words “this message” are supplied in the translation for stylistic reasons.
[13:4] 28 tn Heb “stinks.” The figurative language indicates that Israel had become repulsive to the Philistines.
[13:4] 29 tn Heb “were summoned after.”
[13:5] 30 tn Many English versions (e.g., KJV, NASB, NRSV, TEV) read “30,000” here.
[13:6] 31 tn Or perhaps “vaults.” This rare term also occurs in Judg 9:46, 49. Cf. KJV “high places”; ASV “coverts”; NAB “caverns”; NASB “cellars”; NIV, NCV, TEV “pits”; NRSV, NLT “tombs.”
[13:7] 32 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[13:8] 33 tn This apparently refers to the instructions given by Samuel in 1 Sam 10:8. If so, several years had passed. On the relationship between chs. 10 and 13, see V. P. Long, The Art of Biblical History (FCI), 201-23.
[13:8] 34 tn Heb “dispersed from upon him”; NAB, NRSV “began to slip away.”
[13:10] 35 tn Heb “to bless him.”
[13:11] 36 tn Heb “dispersed from upon me.”
[13:12] 38 tn Or “I forced myself” (so KJV, NASB, NRSV, CEV); NAB “So in my anxiety I offered”; NIV “I felt compelled.”
[13:13] 40 tn Heb “commanded.”
[13:14] 41 tn This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered.
[13:14] 42 tn Heb “according to his heart.” The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates.
[13:14] 43 tn Heb “commanded.”
[13:15] 44 tc The LXX and two Old Latin
[13:15] 45 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity (likewise in the following verse).
[13:16] 46 tn The juxtaposition of disjunctive clauses in v.16 indicates synchronic action.
[13:20] 47 tc The translation follows the LXX (“their sickle”) here, rather than the MT “plowshares,” which is due to dittography from the word earlier in the verse.
[13:21] 48 tn Heb “the price was.” The meaning of the Hebrew word פְּצִירָה (pÿtsirah) is uncertain. This is the only place it occurs in the OT. Some propose the meaning “sharpening,” but “price” is a more likely meaning if the following term refers to a weight (see the following note on the word “shekel”). See P. K. McCarter, I Samuel (AB), 238.
[13:21] 49 tn This word, which appears only here in the OT, probably refers to a stone weight. Stones marked פִּים (pim) have been found in excavations of Palestinian sites. The average weight of such stones is 0.268 ounces, which is equivalent to about two-thirds of a shekel. This probably refers to the price charged by the Philistines for the services listed. See P. K. McCarter, I Samuel (AB), 238; DNWSI 2:910; and G. I. Davies, Ancient Hebrew Inscriptions, 259.
[13:21] 50 tc Heb “and for a third, a pick.” The Hebrew text suffers from haplography at this point. The translation follows the textual reconstruction offered by P. K. McCarter, I Samuel (AB), 235.
[14:1] 51 tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).
[14:3] 52 tn Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT).
[14:7] 54 tn Heb “in your heart.”
[14:7] 55 tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.
[14:11] 58 tn Heb “the two of them.”
[14:12] 60 tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.
[14:13] 61 tn Heb “and they fell before Jonathan.”
[14:13] 62 tn Heb “and the one carrying his equipment was killing after him.”
[14:15] 63 tn Heb “fell upon.”
[14:15] 64 tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.
[14:16] 65 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
[14:16] 66 tn Heb “saw, and look!”
[14:16] 67 tn Heb “the crowd melted and went, even here.”
[14:17] 68 tn Heb “and they mustered the troops, and look!”
[14:18] 69 tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin
[14:18] 70 tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.
[14:19] 71 tn Or perhaps “until.”
[14:20] 72 tn Heb “and look, there was”
[14:20] 73 tn Heb “the sword of a man against his companion, a very great panic.”
[14:21] 74 tn Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”
[14:23] 75 tc The LXX includes the following words: “And all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.”
[14:25] 76 tn Heb “all the land.”
[14:25] 77 tn Heb “the surface of the field.”
[14:26] 78 tn Heb “and the army entered the forest, and look!”
[14:26] 79 tn Heb “and there was no one putting his hand to his mouth.”
[14:27] 80 tn Heb “and he returned his hand to his mouth.”
[14:27] 81 tc The translation follows the Qere and several medieval Hebrew
[14:28] 82 tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.
[14:29] 83 tc The LXX reads “saw.” See v. 27.
[14:32] 84 tc The translation follows the Qere and many medieval Hebrew
[14:32] 85 tc The translation reads with the Qere and many medieval Hebrew
[14:33] 86 tn Heb “You have acted deceptively.” In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals.
[14:34] 87 tn Heb “and all the army brought near, each his ox by his hand, and they slaughtered there.”
[14:36] 89 tn Heb “until the light of the morning.”
[14:36] 90 tn Heb “and there will not be left among them a man.”
[14:36] 91 tn Heb “all that is good in your eyes.” So also in v. 40.
[14:38] 92 tn Heb “know and see.”
[14:39] 93 tn Heb “and there was no one answering from all the army.”
[14:41] 94 tc Heb “to the
[14:41] sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.
[14:42] 96 tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”
[14:43] 97 tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).
[14:44] 98 tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”
[14:45] 99 tn Heb “and he did not die.”
[14:46] 100 tn Heb “to their place.”
[14:47] 101 tn Heb “his,” which could refer to Israel or to Saul.
[14:47] 102 tc The translation follows the LXX (“he was delivered”), rather than the MT, which reads, “he acted wickedly.”
[14:48] 103 tn Heb “plunderers.”
[14:49] 104 sn The list differs from others. In 1 Sam 31:2 (= 1 Chr 10:2), Jonathan, Abinadab, and Malki-Shua are listed as Saul’s sons, while 1 Chr 8:33 and 9:39 list Jonathan, Malki-Shua, Abinadab, and Eshbaal.
[14:50] 105 sn The word “uncle” can modify either Abner or Ner. See the note on the word “son” in v. 51 for further discussion.
[14:51] 106 tn 1 Chr 9:35-36 indicates that Jeiel (= Abiel?) had two sons (among others) named Ner and Kish (see also 1 Sam 9:1 and 1 Chr 8:30, where some Greek manuscripts include the name Ner, though it is absent in the Hebrew text). If this Kish was the father of Saul and Ner was the father of Abner, then Saul and Abner were cousins. However, according to 1 Chr 8:33 and 9:39, Ner, not Abiel, was the father of Kish. In this case, Kish and Abner were brothers and Abner was Saul’s uncle. The simplest solution to the problem is to see two men named Kish in the genealogy: Abiel (Jeiel) was the father of Ner and Kish I. Ner was the father of Abner and Kish II. Kish II was the father of Saul. The Kish mentioned in 1 Sam 9:1 was the father of Saul (v.2) and must be identified as Kish II. In this case the genealogy is “gapped,” with Ner being omitted. Abiel was the grandfather of Kish II.
[15:1] 107 tn Heb “to the voice of the words of the
[15:2] 108 tn Heb “what Amalek did to Israel, how he placed against him.”
[15:2] 109 tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.
[15:3] 110 tn Or perhaps “don’t take pity on” (cf. CEV).
[15:4] 111 tn Heb “caused the people to hear.”
[15:5] 113 tc The LXX has the plural here, “cities.”
[15:5] 114 tc The translation follows the LXX and Vulgate which assume a reading וַיָּאָרֶב (vayya’arev, “and he set an ambush,” from the root ארב [’rv] with quiescence of alef) rather than the MT, which has וַיָּרֶב (vayyareb, “and he contended,” from the root ריב [ryv]).
[15:5] 115 tn That is, “the dry stream bed.”
[15:6] 116 tc The translation follows the Syriac Peshitta and Vulgate which assume a reading אֶסִפְךָ (’esfÿka, “I sweep you away,” from the root ספה [sfh]) rather than the MT אֹסִפְךָ (’osifÿka, “I am gathering you,” from the root אסף[’sf]).
[15:7] 117 tn Heb “[as] you enter.”
[15:8] 118 tn Heb “all the people.” For clarity “Agag’s” has been supplied in the translation.
[15:9] 119 tn The Hebrew text is difficult here. We should probably read וְהַמַּשְׂמַנִּים (vÿhammasmannim, “the fat ones”) rather than the MT וְהַמִּשְׂנִים (vÿhammisnim, “the second ones”). However, if the MT is retained, the sense may be as the Jewish commentator Kimchi supposed: the second-born young, thought to be better than the firstlings. (For discussion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 123-24.)
[15:9] 121 tc The MT has here the very odd form נְמִבְזָה (nÿmivzah), but this is apparently due to a scribal error. The translation follows instead the Niphal participle נִבְזָה (nivzah).
[15:12] 122 tn Heb “and look.”
[15:12] 123 tn Heb “and he turned and crossed over.”
[15:12] 124 tc At the end of v. 12 the LXX and one Old Latin
[15:14] 126 tn The words “if that is the case” are supplied in the translation for stylistic reasons.
[15:15] 127 tn Heb “they brought them.”
[15:16] 128 tn Or perhaps “be quiet.”
[15:16] 129 tc The translation follows the Qere and many medieval Hebrew
[15:16] tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[15:17] 130 tn Heb “anointed.”
[15:18] 132 tc The translation follows the LXX, the Syriac Peshitta, and the Targum in reading the second person singular suffix (“you”) rather than the third person plural suffix of the MT (“they”).
[15:19] 133 tn Heb “listened to the voice of the
[15:19] 134 tn Heb “you have done what is evil in the eyes of the
[15:20] 135 tn Heb “listened to the voice of the
[15:22] 137 tn Heb “as [in] listening to the voice of the
[15:22] 139 tn Heb “listening.”
[15:22] 140 tn The expression “is better” is understood here by ellipsis (see the immediately preceding statement).
[15:23] 141 tn Or “from [being].”
[15:24] 142 tn Heb “the mouth of the
[15:24] 143 tn Heb “and your words.”
[15:24] 144 tn Heb “and I listened to their voice.”
[15:25] 145 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose/result.
[15:27] 146 tn Heb “he,” but Saul is clearly the referent. A Qumran
[15:29] 147 tn Heb “splendor,” used here by metonymy as a title for the
[15:29] 148 tn Or perhaps “does not lie.”
[15:29] 149 sn This observation marks the preceding statement (v. 28) as an unconditional, unalterable decree. When God makes such a decree he will not alter it or change his mind. This does not mean that God never deviates from his stated intentions or changes his mind. On the contrary, several passages describe him as changing his mind. In fact, his willingness to do so is one of his fundamental divine attributes (see Joel 2:13; Jonah 4:2). For a fuller discussion see R. B. Chisholm, Jr., “Does God Change His Mind?” BSac 152 (1995): 387-99.
[15:30] 150 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
[15:32] 151 tn The MT reading מַעֲדַנֹּת (ma’adannot, literally, “bonds,” used here adverbially, “in bonds”) is difficult. The word is found only here and in Job 38:31. Part of the problem lies in determining the root of the word. Some scholars have taken it to be from the root ענד (’nd, “to bind around”), but this assumes a metathesis of two of the letters of the root. Others take it from the root עדן (’dn) with the meaning “voluptuously,” but this does not seem to fit the context. It seems better to understand the word to be from the root מעד (m’d, “to totter” or “shake”). In that case it describes the fear that Agag experienced in realizing the mortal danger that he faced as he approached Samuel. This is the way that the LXX translators understood the word, rendering it by the Greek participle τρέμον (tremon, “trembling”).
[15:32] 152 tn Heb “and Agag said.”
[15:32] 153 tc The text is difficult here. With the LXX, two Old Latin
[15:35] 154 tn That is, Samuel.
[16:1] 155 tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”
[16:1] 156 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[16:1] 157 tn Heb “for I have seen among his sons for me a king.”
[16:2] 158 tn Heb “in your hand.”
[16:3] 159 tn Heb “say”; KJV, NRSV “name”; NIV “indicate.”
[16:4] 161 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[16:4] 162 tc In the MT the verb is singular (“he said”), but the translation follows many medieval Hebrew
[16:6] 163 tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.
[16:6] 165 tn Heb “said”; the words “to himself” are implied, given the secrecy surrounding Samuel’s mission to Bethlehem (v. 2).
[16:6] 166 tn Heb “his anointed one.”
[16:7] 167 tn Heb “don’t look toward.”
[16:7] 168 tn Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.
[16:7] 169 tn Heb “to the eyes.”
[16:8] 170 tn Heb “and caused him to pass before.”
[16:8] 171 tn Heb “he” (also in v. 9); the referent (Samuel) has been specified in the translation for clarity.
[16:9] 172 tn Heb “caused to pass by.”
[16:10] 173 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.
[16:11] 174 tn Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.
[16:12] 175 tn Heb “and he sent and brought him.”
[16:14] 176 tn Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.”
[16:16] 177 tn Heb “and he will play with his hand.”
[16:16] 178 tn Heb “and it will be better for you.”
[16:18] 180 tn Heb “answered and said.”
[16:18] 181 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[16:18] 182 tn Heb “mighty man of valor and a man of war.”
[16:18] 183 tn Heb “discerning of word.”
[16:18] 184 tn Heb “a man of form.”
[16:20] 185 tn Heb “a kid of the goats.”
[16:20] 186 tn Heb “by the hand of.”
[16:21] 187 tn Heb “he loved him.”
[16:22] 188 tn Heb “Let David stand before me, for he has found favor in my eyes.”
[16:23] 189 tn Heb “would turn aside from upon him.”
[17:1] 190 tc The content of 1 Sam 17–18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17–18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17–18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.
[17:2] 192 tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”
[17:4] 195 tn Heb “the man of the space between the two [armies].” See v. 23.
[17:4] 196 tc Heb “his height was six cubits and a span” (cf. KJV, NASB, NRSV). A cubit was approximately eighteen inches, a span nine inches. So, according to the Hebrew tradition, Goliath was about nine feet, nine inches tall (cf. NIV, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres”). However, some Greek witnesses, Josephus, and a manuscript of 1 Samuel from Qumran read “four cubits and a span” here, that is, about six feet, nine inches (cf. NAB “six and a half feet”). This seems more reasonable; it is likely that Goliath’s height was exaggerated as the story was retold. See P. K. McCarter, I Samuel (AB), 286, 291.
[17:5] 197 sn Although the exact weight of Goliath’s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 139. Klein, taking the shekel to be equal to .403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed.
[17:6] 198 sn Or “greaves.” These were coverings (probably lined for comfort) that extended from about the knee to the ankle, affording protection for the shins of a warrior.
[17:7] 199 tn The translation follows the Qere and many medieval Hebrew
[17:7] 200 sn That is, about fifteen or sixteen pounds.
[17:8] 201 tn Heb “he”; the referent (Goliath) has been specified in the translation for clarity.
[17:8] 202 tn The Hebrew text adds “and said to them.”
[17:8] 203 tc The translation follows the ancient versions in reading “choose,” (from the root בחר, bkhr), rather than the MT. The verb in MT (ברה, brh) elsewhere means “to eat food”; the sense of “to choose,” required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.
[17:8] 204 tn Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.
[17:10] 205 tn Following the imperative, the cohortative verbal form indicates purpose/result here.
[17:11] 206 tn Heb “all Israel.”
[17:12] 207 tc Some
[17:12] 208 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[17:12] 209 tc The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading “in years,” rather than MT “among men.”
[17:15] 211 tn Heb “was going and returning.”
[17:18] 213 tn Heb “officer of the thousand.”
[17:18] 214 tn Heb “and your brothers, observe with respect to welfare.”
[17:18] 215 tn Heb “and their pledge take.” This probably refers to some type of confirmation that the goods arrived safely. See R. W. Klein, 1 Samuel (WBC), 177. Cf. NIV “bring back some assurance”; NCV “some proof to show me they are all right”; NLT “bring me back a letter from them.”
[17:19] 216 tn Heb “all the men of Israel.”
[17:20] 217 tn Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.”
[17:20] 218 tn Or “entrenchment.”
[17:22] 219 tn Heb “the guard of the equipment.”
[17:23] 220 tn Heb “according to these words.”
[17:25] 222 tn Heb “he is coming up.”
[17:26] 223 tn Heb “and turns aside humiliation from upon Israel.”
[17:27] 225 tn Heb “according to this word, saying.”
[17:28] 226 tn Heb “his”; the referent (David) has been specified in the translation for clarity.
[17:28] 227 tn Heb “the anger of Eliab became hot.”
[17:28] 228 tn Heb “the wickedness of your heart.”
[17:29] 229 tn Heb “Is it not [just] a word?”
[17:30] 230 tn Heb “and spoke according to this word.”
[17:30] 231 tn Heb “the people.”
[17:31] 232 tn Heb “he took him.”
[17:32] 233 tn Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”
[17:36] 234 tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”
[17:37] 235 tn Or “Go, and may the
[17:39] 236 tn Heb “he had not tested.”
[17:40] 237 tn This Hebrew word occurs only here and its exact meaning is not entirely clear. It refers to a receptacle of some sort and apparently was a common part of a shepherd’s equipment. Here it serves as a depository for the stones that David will use in his sling.
[17:41] 238 tc Most LXX
[17:43] 239 sn Sticks is a pejorative reference to David’s staff (v. 40); the same Hebrew word (מַקֵּל, maqqel) is used for both.
[17:44] 240 tc Many medieval Hebrew
[17:48] 241 tc Most LXX
[17:50] 242 tc Most LXX
[17:50] 243 tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.
[17:51] 244 tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.
[17:51] 245 tc Most LXX
[17:52] 246 tn Heb “arose and cried out.”
[17:52] 247 tc Most of the LXX
[17:54] 248 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[17:54] 249 tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.
[17:55] 250 tc Most LXX
[17:58] 251 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[18:1] 252 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
[18:1] 253 tn Heb “the soul of Jonathan was bound with the soul of David.”
[18:1] 254 tn Heb “like his [own] soul.”
[18:1] sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.
[2:18] 255 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).
[2:18] 256 tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).
[2:18] 257 tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.
[2:18] 258 tn Heb “under the sun.”
[2:18] 259 tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”
[2:18] 260 tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).
[2:18] 261 tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.
[2:18] 262 tn Heb “to a man who will come after me.”
[2:19] 263 tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).
[2:19] 264 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).
[2:19] 265 tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).
[2:19] 266 tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.
