1 It happened in the days when the judges ruled that there was a famine in the land, and a certain man of Bethlehem of Judah went to live as a foreigner in the country of Moab with his wife and his two sons. 2 The name of the man was Elimelek, and the name of his wife was Naomi. The names of his two sons were Mahlon and Kilion, who were Ephrathites of Bethlehem of Judah. They arrived at the country of Moab and lived there. 3 Then Elimelek, Naomi's husband, died, and she was left alone with her two sons. 4 These sons took wives from the women of Moab; the name of one was Orpah, and the name of the other was Ruth. They lived there for about ten years. 5 Then both Mahlon and Kilion died, and the woman was left without her two sons and without her husband. 6 Then she arose with her daughters-in-law and returned from the country of Moab because she had heard in the country of Moab that Yahweh had provided for his people's needs by giving them food. 7 So she left the place where she had been with her two daughters-in-law, and they walked down the road to return to the land of Judah. 8 Naomi said to her two daughters-in-law, "Go, return, each of you, to your mother's house. May Yahweh show kindness toward you, as you have shown kindness toward the dead and toward me. 9 May Yahweh grant you that you find rest, each of you in the house of another husband." Then she kissed them, and they raised their voices and cried. 10 They said to her, "No! We will return with you to your people." 11 But Naomi said, "Turn back, my daughters! Why will you go with me? Do I still have sons in my womb for you, so that they may become your husbands? 12 Turn back, my daughters, go your own way, for I am too old to have a husband. If I said, 'I hope I get a husband tonight,' and then give birth to sons, 13 would you therefore wait until they were grown? Would you choose not to marry a husband? No, my daughters! It is exceedingly bitter to me for your sake that the hand of Yahweh has gone out against me." 14 Then her daughters-in-law lifted up their voices and cried again. Orpah kissed her mother-in-law farewell, but Ruth held on to her.
15 Naomi said, "Listen, your sister-in-law has gone back to her people and to her gods. Return with your sister-in-law." 16 But Ruth said, "Do not urge me to leave you, to turn back from following you, for where you go, I will go; where you stay, I will stay; your people will be my people, and your God will be my God. 17 Where you die, I will die, and there I will be buried. May Yahweh punish me, and even more, if anything but death ever separates us." 18 When Naomi saw that Ruth was determined to go with her, she stopped arguing with her.
19 So the two traveled until they came to the town of Bethlehem. It happened that when they arrived in Bethlehem, the entire town was very excited about them. The women said, "Is this Naomi?" 20 But she said to them, "Do not call me Naomi. Call me Bitter, for the Almighty has dealt very bitterly with me. 21 I went out full, but Yahweh has brought me back again empty. So why do you call me Naomi, seeing that Yahweh has testified against me and the Almighty has afflicted me?" 22 So Naomi and Ruth the Moabite woman, her daughter-in-law, returned from the country of Moab. They came to Bethlehem at the beginning of the barley harvest.
The events of this book occur during the period of Judges. The book is concurrent with the book of Judges. To understand the historical context of the book, the translator may wish to review the book of Judges.
In the ancient Near East, if a woman lacked a husband or sons, she was considered to be in a dire circumstance. She would not have been able to provide for herself. This is why Naomi told her daughters to remarry.
The actions of Ruth the Moabite are intended to contrast with the actions of Naomi the Jew. Ruth shows great faith in Naomi's god, while Naomi does not trust in Yahweh. (See: faith and trust)
"It happened that" was a common way of beginning to tell about something that happened. Alternate translation: "In the days when the judges ruled" or "In the days when the judges ruled, this is what happened."
"during the time when judges led and governed Israel"
This refers to the land of Israel. Alternate translation: "in the land of Israel"
"a man." This is a common way of introducing a character into a story.
They were people from the tribe of Ephraim who settled at Bethlehem in the region of Judea.
"Naomi had only her two sons with her"
"married women." This is an idiom for marrying women. They did not take women who were already married.
Naomi's sons married women who were from the tribe of Moab. The Moabites worshiped other gods.
"the name of one woman ... the name of the other woman"
Ten years after Elimelek and Naomi came to the country of Moab, their sons Mahlon and Kilion died.
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The word "arose" here means that Naomi began to act, and her daughters-in-law saw her, so they began to act also. Alternate translation: "she started to return, and her daughters-in-law also returned"
"while Naomi was living in Moab she heard." It is implied that the news came from Israel. Alternate translation: "she heard from Israel while in the country of Moab"
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
God saw their need and provided good harvests for them.
the women who married Naomi's sons
"they walked along the road." To walk down a road is an expression for walking away.
"sons' wives" or "sons' widows"
Naomi was talking to two people, so languages that have a dual form of "you" would use that throughout her talk.
"to the home of each of your mothers"
"demonstrated that you are loyal"
"kindness" includes the ideas of love, kindness, and faithfulness.
"to your husbands, who died." Naomi was referring to her two sons that died.
"give you" or "allow you to have"
"Rest" here includes security in marriage.
with their new husbands, not someone else's husband. This refers to both a physical house that belongs to the husband, and to the protection from shame by being married.
To raise the voice is an idiom for speaking loudly. The daughters cried out loud or wept bitterly.
When Orpah and Ruth said "we," they were referring to themselves and not Naomi. So languages that have inclusive and exclusive "we" would use the exclusive form here.
Here "you" is the singular form referring to Naomi.
This is a rhetorical question. Alternate translation: "It does not make sense for you to go with me." or "You should not go with me."
Naomi uses this question to say she cannot have other sons for them to marry. Alternate translation: "Obviously it is not possible for me to have any more sons who could become your husbands."
The reason a husband would be important can be stated clearly. Alternate translation: "too old to marry again and bear more children"
"bear children" or "deliver baby boys"
These are rhetorical questions, which do not expect an answer. Alternate translation: "you would not wait until they were grown up so that you could marry them. You would choose to marry a husband now."
Bitterness is a metaphor for grief, and what grieves her can be stated clearly. Alternate translation: "It greatly grieves me that you have no husbands"
The word "hand" refers to Yahweh's power or influence. Alternate translation: "Yahweh has caused terrible things to happen to me"
This means that they cried out loud or wept bitterly.
"Ruth clung to her." Alternate translation: "Ruth refused to leave her" or "Ruth would not leave her"
"Pay attention, because what I am about to say is both true and important, your sister-in-law"
"the wife of your husband's brother" or "Orpah"
Before Orpah and Ruth married Naomi's sons, they worshiped the gods of Moab. During their marriage, they began to worship Naomi's God.
"where you live"
Ruth is referring to Naomi's people, the Israelites. Alternate translation: "I will consider the people of your country as being my own people" or "I will consider your relatives as my own relatives"
This refers to Ruth's desire to spend the rest of her life living in the same place and town as Naomi.
This refers to Ruth asking God to punish her if she does not do what she said like the english idiom "God forbid, if."
"Naomi stopped arguing with Ruth"
"It came about." This is used here to mark a new part of the story with new people.
The "town" refer to the people who live there. Alternate translation: "everyone in the town"
Since it has been many years since Naomi lived in Bethlehem and no longer has her husband and two sons, it is likely the women were expressing doubt as to if this woman was actually Naomi. Treat this as a real question, not a rhetorical question.
The name "Naomi" means "my delight." Since Naomi lost her husband and sons, she no longer feels her life matches her name.
This is a translation of the meaning of the name. It is also often translated according to its sound as "Mara."
When Naomi left Bethlehem, her husband and two sons were living, and she was happy. Naomi blames Yahweh for the death of her husband and sons, saying that he has caused her to return to Bethlehem without them, and now she is bitter and unhappy.
Another possible meaning is "judged me guilty."
"has brought calamity on me" or "has brought tragedy to me"
This begins a summary statement. English marks this by the word "so." Determine how your language marks concluding or summary statements and do the same.
The phrase "the barley harvest" can be translated with a verbal phrase. Alternate translation: "when the farmers were just beginning to harvest barley"
1 Now Naomi had a relative of her husband, a man of great wealth of the clan of Elimelek, and his name was Boaz. 2 Ruth, the Moabite woman, said to Naomi, "Now let me go and glean what remains among the ears of grain in the fields. I will follow anyone in whose eyes I will find favor." So Naomi said to her, "Go, my daughter." 3 Ruth went and gleaned what remained in the fields after they had harvested it. She happened to come to the portion of the fields belonging to Boaz, who was of the clan of Elimelek. 4 Behold, Boaz came from Bethlehem and said to the reapers, "May Yahweh be with you." They answered him, "May Yahweh bless you." 5 Then Boaz said to his servant who was supervising the reapers, "What man does this young woman belong to?" 6 The servant supervising the reapers answered and said, "It is the young Moabite woman who came back with Naomi from the land of Moab. 7 She said to me, 'Please let me glean and gather among the bundles of cut grain after the reapers.' So she came here and has continued from the morning until now, except that she rested a little in the house." [1]
8 Then Boaz said to Ruth, "Are you not listening to me, my daughter? Do not go and glean in another field; do not leave my field. Instead, stay here and work with my young female workers. 9 Keep your eyes only on the field where the men are reaping and follow behind the other women. Have I not instructed the men not to touch you? Whenever you are thirsty, you may go to the waterpots and drink the water that the young men have drawn." 10 Then she fell on her face before Boaz and bowed to the ground. She said to him, "Why have I found such favor in your eyes that you should be concerned about me, a foreigner?" 11 Boaz answered and said to her, "It has been reported to me, all that you have done since the death of your husband. You have left your father, mother, and the land of your birth to follow your mother-in-law and to come to a people you do not know. 12 May Yahweh reward you for your deed. May you receive full payment from Yahweh, the God of Israel, under whose wings you have found refuge." 13 Then she said, "Let me find favor in your eyes, my master, for you have comforted me, and you have spoken kindly to me, though I am not one of your female servants."
14 At mealtime Boaz said to Ruth, "Come here, and eat some of the bread, and dip your morsel in the wine vinegar." She sat beside the reapers, and he offered her some roasted grain. She ate until she was satisfied and left the rest of it. 15 As she got up to glean, Boaz commanded his young men, saying, "Let her glean even among the bundles of cut grain, and do not humiliate her. 16 Also pull out for her some ears of grain from the bundles, and leave them for her to glean, and do not rebuke her."
17 So she gleaned in the field until evening. Then she beat out the ears of grain that she had gleaned, and the grain was about an ephah of barley. 18 She lifted it up and went into the city. Then her mother-in-law saw what she had gleaned. Ruth also brought out the roasted grain left from her meal and gave it to her. 19 Her mother-in-law said to her, "Where have you gleaned today? Where did you go to work? May the man who was concerned about you be blessed." Then Ruth told her mother-in-law about the man who owned the field where she had worked. She said, "The name of the man who owns the field where I worked today is Boaz." 20 Naomi said to her daughter-in-law, "May he be blessed by Yahweh, who has not left off his loyalty to the living and to the dead." Naomi said to her, "That man is near of kin to us, one of our kinsman-redeemers." 21 Ruth the Moabite woman said, "Indeed, he said to me, 'You should keep close to my young men until they have finished all my harvest.'" 22 Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his young female workers, so that they do not harm you in another field." 23 So she stayed close to Boaz's female workers in order to glean to the end of the barley harvest and the wheat harvest. She lived with her mother-in-law.
Boaz said this because he could not guarantee their safety in another person's field. It is assumed that not everyone was as gracious and obedient to the law of Moses as Boaz.
This phrase introduces new information before the story continues. Your language may have a way to introduce new information.
"a prominent, wealthy man." This means that Boaz was prosperous and well known in his community, with a good reputation.
Here the story resumes. You need to see how your language restarts a story after a break.
This is another way of saying the woman was from the country or tribe of Moab.
"Please." This word shows that Ruth was making a polite request.
"gather kernels of grain left behind by the harvesters" or "pick up kernels of grain left behind by the harvesters"
"the heads" or "the stalks." The "ears" are the parts of a grain plant that contain the grain.
The phrase "found favor" is an idiom which means to be approved of by someone. Ruth speaks of gaining someone's favor as gaining permission or approval. Also, the eyes represent seeing, and seeing represents thoughts and judgement. Alternate translation: "who will grant me permission to glean"
Ruth was caring for Naomi as if she were her own mother. Make sure it is possible in your language to use this word for someone who is not an actual daughter.
Ruth was not aware that the field she picked to glean in belonged to Naomi's relative Boaz.
The word "behold" alerts us to the important event of Boaz arriving at the field. Your language may also have a specific way of introducing important events or characters.
The fields were an unspecified distance outside of Bethlehem.
"give you good things" or "make you happy"
Possible meanings are 1) Boaz was asking about Ruth's husband or 2) Boaz was asking about Ruth's parents or current guardians.
"was in charge of" or "was managing"
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You may need to make explicit that Ruth would be gathering grain. Alternate translation: "glean and gather grain"
"the hut" or "the shelter." This was a temporary shelter or garden hut in the field that provided shade from the sun.
This rhetorical question can be reworded as a command. Alternate translation: "Listen to me, my daughter" or "Note well what I am telling you, my daughter"
This was a kind way of addressing a younger woman. Ruth was not the actual daughter of Boaz, so make sure the translation of this does not make it sound like she was.
The eyes represent watching something or paying attention to something. Alternate translation: "Watch only the field" or "Pay attention only to the field"
Boaz used this question to emphasize what he had already done to help Ruth. Alternate translation: "I have given the men strict instructions ... you."
"young male workers ... young female workers." The word "men" is used three times to refer to the young men who are harvesting in the field. Some languages can say this using one word, and they have a different word that means young women workers.
Possible meanings are 1) the men were not to harm Ruth or 2) the men were not to stop her from gleaning in his field.
To draw water means to pull up water from a well or to take it out of a storage vessel.
You may need to make explicit that these were Boaz's servants, as do many versions. Alternate translation: "servants"
This hendiadys describes an act of respect and reverence. She was showing honor to Boaz out of gratefulness for what he had done for her by kneeling or lying on the ground and putting her face on the ground. It was also a posture of humility. Alternate translation: "she bowed before Boaz with her face to the ground" (See: and [[rc://en/ta/man/jit/translate-symaction])
Some modern translations read, "lay on the ground."
Ruth is asking a real question.
Ruth had pledged her loyalty to the God of Israel in private, but she was known publicly as "the Moabitess."
This can be stated in active form. Alternate translation: "People have reported to me" or "People have told me"
Boaz is referring to Ruth coming to dwell with Naomi in a village and community, a country, and religion she did not know.
"repay you" or "pay you back"
This is an act of faith, choosing to live with Naomi in Bethlehem and trusting Naomi's God.
This is a poetic expression that is very similar to the previous sentence. Alternate translation: "May Yahweh give back to you even more than you have given"
Boaz uses the picture of a mother bird gathering her chicks under her wings to protect them, in order to describe God's protection for those who trust in him. Alternate translation: "in whose safe care you have placed yourself"
Here "find favor" is an idiom that means be approved of or that he is pleased with her. Here "eyes" are a metonym for sight, and sight is a metaphor representing his evaluation. Alternate translation: "Please accept me"
Possible meanings are 1) Ruth was not one of Boaz's female servants or 2) Ruth did not think her marriage to Naomi's son granted her any privilege in Bethlehem.
This refers to the noontime meal.
This was a simple meal eaten in the field. People would sit on the ground around a cloth that had a bowl of wine vinegar on it and plates of broken bread. They would dip their bread in the vinegar bowl to wet it and add flavor before they ate it.
a sauce that bread was dipped in. The Israelites further fermented some of their wine to make vinegar.
In the context of the commands, it is likely that Ruth was far enough away not to hear Boaz's instructions. Alternate translation: "And when Ruth got up to glean, Boaz privately told his young men"
"As she stood up"
Here "even" denotes "above and beyond what one normally does." Boaz instructs his workers to let Ruth glean around the bundles of grain. People who were gleaning were normally forbidden from working that close to the harvested grain.
"take some stalks of grain out of the bundles and leave them for her" or "leave behind stalks of grain for her to collect"
"do not cause her shame" or "do not dishonor her"
She separated the edible part of the grain from the hull and stalk, which is thrown away.
This refers to the eatable part of the grain.
An ephah is a unit of measurement equal to about 22 liters. Alternate translation: "about 22 liters of barley"
It is implied that Ruth carried the grain home.
"Naomi saw"
Naomi said almost the same thing in two different ways to show that she was very interested in knowing what had happened to Ruth that day.
Naomi is asking God to reward Boaz for his kindness to Ruth and herself.
"who has continued to be loyal." Possible meanings are 1) Boaz remembered his obligations to Naomi as a family member or 2) Naomi is referring to Yahweh, who was acting through Boaz or 3) Yahweh has continued to be faithful to the living and the dead.
"to the people who are still living." Naomi and Ruth were the "living."
Naomi's husband and sons were the "dead." This can be stated differently to remove the nominal adjective "the dead." Alternate translation: "the people who have already died"
The second phrase repeats and expands the first. This is a Hebrew style of emphasis.
A kinsman-redeemer was a close male relative who could rescue a childless widow from financial ruin by marrying her and having a child with her. He would also reacquire the land his relatives had lost due to poverty and redeem family members who had sold themselves into slavery.
"He even said to me." This indicates that what follows is the most important part of Boaz's words to Ruth.
Boaz was referring to the physical protection his men can provide her.
"work with"
You may need to make explicit that Naomi was afraid men would harm Ruth or to translate in passive form. Alternate translation: "the men in another field do not harm you" or "you are not harmed in some other field"
Ruth worked in Boaz's fields with his workers during the day, so she would be safe.
Ruth went to Naomi's home to sleep at night.
1 Naomi, her mother-in-law, said to her, "My daughter, should I not seek a place for you to rest, so that things may go well for you? 2 Now Boaz, the man whose young female workers you have been with, is he not our kinsman? Look, he will be winnowing barley tonight at the threshing floor. 3 Therefore, wash yourself, anoint yourself, put on your best clothes, and go down to the threshing floor. But do not make yourself known to the man until he finishes eating and drinking. [1]4 But when he lies down, take notice of the place where he lies down so that later you can go to him, uncover his feet, and lie down there. Then he will explain to you what to do." 5 Ruth said to Naomi, "I will do everything you say."
6 So she went down to the threshing floor, and she followed the instructions her mother-in-law had given her. 7 When Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the pile of grain. Then she came softly, uncovered his feet, and lay down. 8 It came about at midnight that the man was startled. He turned over, and right there a woman was lying at his feet! 9 He said, "Who are you?" She answered, "I am Ruth, your female servant. Spread your cloak over your female servant, for you are a near kinsman." 10 Boaz said, "My daughter, may you be blessed by Yahweh. You have made your latest kindness better than the first, because you have not gone after any of the young men, whether poor or rich. 11 Now, my daughter, do not be afraid! I will do for you all that you say, because all the city of my people knows that you are a worthy woman. 12 It is true that I am a kinsman, but there is a kinsman nearer than I. 13 Stay here tonight, and in the morning, if he will perform for you the duty of a kinsman, good, let him do the kinsman's duty. But if he will not do the duty of a kinsman for you, then I will do it, by the life of Yahweh. Lie down until the morning."
14 So she lay at his feet until the morning. But she rose up before anyone could recognize another person. For Boaz had said, "Let it not be known that the woman came to the threshing floor." 15 Then Boaz said, "Bring your shawl and hold it out." When she did so, he measured six large measures of barley into it and put the load on her. Then he went into the city. 16 When Ruth came to her mother-in-law, she said, "How did you do, my daughter?" Then Ruth told her all that the man had done for her. 17 She said, "These six measures of barley are what he gave me, for he said, 'Do not go empty to your mother-in-law.'" 18 Then Naomi said, "Stay here, my daughter, until you know how the matter will turn out, for the man will not rest until he has finished this thing today."
Boaz showed great integrity in this chapter by not having sexual relations with Ruth. He was also concerned with how people would see Ruth if they caught her in this position. Boaz's character is important for this story.
Naomi attempted to make Ruth desirable to Boaz so that he would want to marry her. Even though she was a Gentile by birth, Boaz could marry her because she was, by marriage, Naomi's daughter.
Naomi is the mother of Ruth's dead husband.
Ruth became Naomi's daughter by marrying her son and further by her actions in caring for Naomi after returning to Bethlehem.
Naomi uses this question to tell Ruth what she planned to do. Alternate translation: "I must look for a place for you to rest ... for you." or "I must find a husband to care for you ... for you."
Possible meanings are 1) literally in finding a house for her to live in or 2) figuratively in finding a husband to care for her. Naomi probably had both senses in mind.
The translation can make explicit that she was working in the fields with these female workers. Alternate translation: "female workers you have been with in the fields"
Naomi probably used this question to remind Ruth of something she had already told her. Alternate translation: "he is our relative."
This term indicates that the following statement is very important.
To winnow means to separate grain from the unwanted chaff by tossing both the grain and chaff into the air, allowing the wind to blow the chaff away.
This is probably a reference to rubbing sweet-smelling oil on oneself, much as women put on perfume today.
This refers to leaving the city and heading to the threshing area.
This means to remove the cloak or blanket covering his feet so that they would be exposed to the cold.
"lie down at his feet"
The specific custom of that time is unclear, but this is usually understood as a culturally acceptable way for a woman to tell a man that she was willing to marry him. Boaz would understand the custom and accept or reject her offer.
"When he wakes up, he will"
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Here Boaz is referred to by his heart. It does not imply Boaz was overly drunk. Alternate translation: "he was satisfied" or "he was in a good mood"
"she sneaked in" or "she came in quietly so no one would hear her"
"removed his blanket from his feet"
"lay down at his feet"
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
"in the middle of the night"
It is not clear what startled Boaz. Perhaps he suddenly felt the cold air on his feet.
He looked to see what startled him.
The woman was Ruth, but Boaz could not recognize her in the darkness.
Ruth spoke with humility to Boaz.
This was a cultural idiom for marriage. Alternate translation: "Marry me"
a close relative with special responsibilities toward their extended family
"You have shown me even more kindness now than you did before"
This refers to Ruth asking Boaz to marry her. By marrying Naomi's relative, Ruth would provide for Naomi and demonstrate great kindness to Naomi.
"you have not pursued marriage with." Ruth could have ignored Naomi's need and looked for a husband for herself outside of Naomi's relatives.
Boaz used this expression as a sign of respect toward Ruth as a younger woman.
Bethlehem is a town, or small city, that belonged to the tribe that Boaz belonged to. Here "city" represents the people who live in that city. Alternate translation: "all the people in the city know" or "everyone in town knows"
It was the duty of the closest male relative to help the widow.
Boaz is referring to the expectation that the closest male relative of Ruth's dead husband would marry her and help carry on his family name.
"as surely as Yahweh lives." This was a common Hebrew vow.
Ruth slept at Boaz' feet. They did not have sex.
This time of day can be spoken of in terms of darkness. Alternate translation: "while it was still dark"
a piece of cloth worn over the shoulders
The actual amount is not stated. It was enough to be considered generous, yet small enough for Ruth to carry alone. Some think it was about 30 kilograms.
The amount of grain was so great that Ruth needed help picking it up to carry it.
Most ancient copies have "he went," but some have "she went." There are English versions with both. The better choice is "he went."
What Ruth meant by this question can be made more clear. Alternate translation: "What happened, my daughter?" or "How did Boaz act toward you?"
"all that Boaz had done"
"Do not go empty-handed" or "Do not go with nothing" or "Be sure to take something"
This refers to the decision about who will buy Naomi's property and marry Ruth.
1 Now Boaz went up to the gate and sat down there. Soon, the near kinsman of whom Boaz had spoken came by. Boaz said to him, "My friend, come over and sit down here." The man came over and sat down. 2 Then Boaz took ten men of the elders of the city and said, "Sit down here." So they sat down. 3 Boaz said to the near kinsman, "Naomi, who has returned from the country of Moab, is selling the parcel of land that was our brother Elimelek's. 4 I thought to uncover your ears and say to you, 'Buy it in the presence of those who are sitting here, and in the presence of the elders of my people.' If you wish to redeem it, redeem it. But if you do not wish to redeem it, then tell me, so that I may know, for there is no one to redeem it besides you, and I am after you." Then the other man said, "I will redeem it." 5 Then Boaz said, "On the day that you buy the field from the hand of Naomi, you must also take Ruth the Moabite woman, the widow of a dead man, in order to raise up the name of the dead on his inheritance." 6 Then the near kinsman said, "I cannot redeem it for myself without destroying my own inheritance. You take my right of redemption for yourself, for I cannot redeem it."
7 Now this was the custom in former times in Israel concerning the redemption and exchange of goods. To confirm all things, a man took off his sandal and gave it to his neighbor; this was the manner of making legal agreements in Israel. 8 So the near kinsman said to Boaz, "Buy it for yourself," and he took off his sandal. 9 Then Boaz said to the elders and to all the people, "You are witnesses today that I have bought all that was Elimelek's and all that was Kilion's and Mahlon's from the hand of Naomi. 10 Also Ruth the Moabite woman, the wife of Mahlon, I have acquired to be my wife, in order that I might raise up the name of the dead man on his inheritance, so that his name will not be cut off from among his brothers and from the gate of his place. Today you are witnesses!" 11 All the people who were in the gate and the elders said, "We are witnesses. May Yahweh make the woman who has come into your house like Rachel and Leah, the two who built up the house of Israel; and may you prosper in Ephrathah and be renowned in Bethlehem. 12 May your house be like the house of Perez, whom Tamar bore to Judah, through the offspring that Yahweh will give you with this young woman."
13 So Boaz took Ruth, and she became his wife. He went to her, and Yahweh enabled her to conceive, and she bore a son. 14 The women said to Naomi, "May Yahweh be blessed, who has not left you today without a near kinsman, this baby. May his name be famous in Israel. 15 May he be for you a restorer of life and a nourisher of your old age, for your daughter-in-law, who loves you, who is better to you than seven sons, has borne him." 16 Naomi took the child, laid him in her bosom, and took care of him. 17 The women of the neighborhood gave him a name, saying, "A son has been born to Naomi." They named him Obed. He became the father of Jesse, who became the father of David.
18 Now these were the descendants of Perez: Perez became the father of Hezron,
19 Hezron became the father of Ram, Ram became the father of Amminadab,
20 Amminadab became the father of Nahshon, Nahshon became the father of Salmon,
21 Salmon became the father of Boaz, Boaz became the father of Obed,
22 Obed became the father of Jesse, and Jesse became the father of David.
Despite being a Moabitess, Ruth became an ancestor of David. David was Israel's greatest king. It is shocking a Gentile would become a part of such an important lineage. She had great faith in Yahweh. (See: and faith)
Because Naomi had no son, her daughter-in-law Ruth needed to be provided for. Therefore, the relative who wanted to use her land had to also help Ruth to have a son who would come to provide for her.
This is a comment made by the writer of the text. He functions as a narrator in this instance. It indicates that there was a considerable period of time between the events that occurred and the time they were written down.
"the gate of the city" or "the gate of Bethlehem." This was the main entrance to the walled town of Bethlehem. There was an open area by the gate that was used as a meeting place to discuss community matters.
This was the closest living relative to Elimelek.
stopped going to where he had planned to go and went toward Boaz
"leaders of the city"
It was the responsibility of the kinsman to buy back his relative's land and to care for his family. In this case, it meant the man must buy Naomi's land, marry Ruth, and care for Naomi.
"inform you"
This would make the transaction legal and binding.
This meant to buy the land to keep it within their family.
Boaz was the next kinsman in line to redeem the land.
Boaz uses this expression to inform his relative of the additional responsibility he will have if he buys the land.
Here the word "hand" represents Naomi, who owns the field. Alternate translation: "from Naomi"
"you must also marry Ruth"
"Ruth ... the widow of Elimelek's son"
"that she may have a son to inherit the property and carry on the name of her dead husband"
He would have to give some of his own wealth to the children that Ruth might bear.
"You redeem it yourself" or "You yourself redeem it instead of me"
The writer of the book explains of the custom of exchange during the time of Ruth.
"in earlier times." This implies that the customs had changed from when the story took place until the book was written.
This refers to the person with whom he was making the agreement. In this situation the near kinsman gave Boaz his shoe.
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This refers to all the people who were present at the meeting place, not to everyone in the town.
This refers to all the land and possessions of Naomi's dead husband and sons.
The hand of Naomi represents Naomi. She was responsible for the money exchange. Alternate translation: "from Naomi"
The first son that Ruth bore would be legally considered Mahlon's son and would inherit the land that Boaz bought from Naomi. Alternate translation: "so that I might give her a son who will inherit the dead man's property"
Being forgotten is spoken of as if one's name were being cut off from a list of people who had lived earlier. Alternate translation: "so that he will not be forgotten by his brothers' descendants and the people of this town"
The gate of the town is where important legal decisions were made, such as decisions about who owns a piece of land.
"people who were meeting together near the gate"
This has literal and figurative meaning. As Ruth marries Boaz, she will move into his house. House can also refer to becoming part of Boaz's family by being his wife.
These were the two wives of Jacob, whose name was changed to Israel.
"bore many children who became the nation of Israel"
Ephrathah is the name of the clan to which Boaz belonged in Bethlehem.
God abundantly blessed Judah through his son Perez. The people were asking God to bless Boaz in a similar way through Ruth's children.
Tamar was also a widow. Judah fathered a son with her, which continued the family name.
Yahweh would give Boaz children through Ruth.
"Boaz married Ruth" or "Boaz took Ruth as a wife"
This is a polite way of saying that he had sexual relations. Alternate translation: "He had sexual relations with her" or "He lay with her"
This phrase can be expressed positively. Alternate translation: "who has provided you today with a near kinsman"
This refers to the reputation and character of Naomi's grandson.
This phrase probably refers to how Naomi will again experience joy and hope in her life as a result of having a new grandson. Alternate translation: "one who brings joy to you again" or "one who will make you feel young again"
"he will take care of you when you become old"
"Seven" was the Hebrew number of completeness. Naomi's sons both died before they produced any offspring, but Ruth bore a grandson to Naomi by Boaz. Alternate translation: "better to you than any son"
This refers to Naomi holding the child. Make sure it does not sound like she took him away from Ruth.
"held him close against her chest." This is a statement of love and affection for the child.
chest, shoulders, and arms
"The child is like a son to Naomi." It was understood that the child was Naomi's grandson, not her physical son.
"father of King David." Though "king" is not stated, it was clear to the original audience that David was King David.
"the successive descendants." Because it was mentioned earlier that Perez was the son of Judah, the writer continues listing the family line that came from Perez.
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1 There was a certain man of Ramathaim of the Zuphites, of the hill country of Ephraim; his name was Elkanah son of Jeroham son of Elihu son of Tohu 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. Peninnah had children, but Hannah had none. 3 This man went from his city year after year to worship and to sacrifice to Yahweh of hosts in Shiloh. The two sons of Eli, Hophni and Phinehas, priests to Yahweh, were there. 4 When the day came for Elkanah to sacrifice each year, he always gave portions of the meat to Peninnah his wife, and to all her sons and her daughters. 5 But to Hannah he always gave a double portion, for he loved Hannah, although Yahweh had closed her womb. 6 Her rival provoked her severely in order to irritate her, because Yahweh had closed her womb. 7 So year after year, when she went up to the house of Yahweh with her family, her rival always provoked her. Therefore she used to weep and eat nothing. 8 Elkanah her husband always said to her, "Hannah, why do you weep? Why do you not eat? Why is your heart sad? Am I not better to you than ten sons?"
9 On one of these occasions, Hannah rose up after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting upon his seat by the doorway to the temple of Yahweh. 10 She was deeply distressed; she prayed to Yahweh and wept bitterly. 11 She made a vow and said, "Yahweh of hosts, if you will look on the affliction of your servant and call me to mind, and do not forget your servant, but give your servant a son, then I will give him to Yahweh all the days of his life, and no razor will ever touch his head."
12 As she continued praying before Yahweh, Eli watched her mouth. 13 Hannah spoke in her heart. Her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. 14 Eli said to her, "How long will you be drunk? Get rid of your wine." 15 Hannah answered, "No, my master, I am a woman of a sorrowful spirit. I have drunk neither wine nor strong drink, but I have been pouring out my soul before Yahweh. 16 Do not consider your servant to be a worthless woman; I have been speaking out of the abundance of my great concern and provocation." 17 Then Eli answered and said, "Go in peace; may the God of Israel grant the request that you have asked him for." 18 She said, "Let your servant find favor in your eyes." Then the woman went her way and ate; her face was no longer sad.
19 They rose early in the morning and worshiped before Yahweh, and then they returned again to their house in Ramah. Elkanah knew Hannah his wife, and Yahweh remembered her. 20 When the time came, Hannah conceived and gave birth to a son. She called his name Samuel, saying, "Because I have asked for him from Yahweh."
21 Once again, Elkanah and all his house went up to offer to Yahweh the yearly sacrifice and pay his vow. 22 But Hannah did not go; she had said to her husband, "I will not go until the child is weaned; then I will bring him, so that he may appear before Yahweh and live there forever." 23 Elkanah her husband said to her, "Do what seems good to you. Wait until you have weaned him; only, may Yahweh confirm his word." So the woman stayed and nursed her son until she weaned him. 24 When she had weaned him, she took him with her, along with a three-year-old bull, [2] one ephah of meal, and a bottle of wine, and brought him to the house of Yahweh in Shiloh. Now the child was still young. 25 They killed the bull, and they brought the child to Eli. 26 She said, "Oh, my master! As you live, my master, I am the woman who stood here next to you praying to Yahweh. 27 For this child I prayed and Yahweh has given me my petition which I asked of him. 28 I have given him to Yahweh, as long as he lives he is lent to Yahweh." Then he worshiped Yahweh there. [3]
This chapter introduces Samuel. It is the beginning of the section 1 Samuel 1-7 which tells about Samuel, the religious leader of Israel.
This was a common practice in the ancient Near East. It was against the law of Moses. The men of Israel would have sinned if they married more than one woman. This type of marriage always creates problems because of jealousy. (See: lawofmoses and sin and jealous)
It was customary for Israelites to promise God to make a sacrifice to him if God answered special prayers. Making such a sacrifice was called paying one's vow. (See: vow)
When Hannah wanted to assure Eli she was telling the truth, she used the idiom "as you live." This is a type of oath formula meaning "I promise you I am telling the truth."
The author also uses the phrase "call to mind." This is a common idiom meaning "remember."
This is the name of a small village possibly located eight kilometers northwest of Jerusalem.
This is the name of a people group that descended from Zuph.
These are the names of men.
This is the name of a woman.
"This man" refers to Elkanah.
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
These are the names of men.
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This is a woman's name. See how you translated this in [1 Samuel 1:2]
"made her barren" or "prevented her from becoming pregnant"
The other wife would often grieve and shame Hannah.
This is Peninnah, the other wife of Elkanah. A rival is someone who competes against another person. In this case Peninnah was competing against Hannah to try to get Elkanah to love her best.
These rhetorical questions can be translated as statements, if necessary. Alternate translation: "Hannah, you should not weep. You should eat, and your heart should be glad because I am better to you than ten sons!" or "You have little reason for sadness. I favor you and that should be enough."
Elkanah is exaggerating to emphasize how important Hannah is to him. Alternate translation: "than any son could be"
Hannah begins to pray to Yahweh, and Eli watches.
Implicit information here can be made explicit. Either Hannah's tent was next to the tabernacle tent or she walked from her tent to the tabernacle to pray. Alternate translation: "Hannah rose up and went to the house of Yahweh to pray after"
"Now" is used here to mark a stop in the main story. Here the author tells about a new person in the story. This person is the priest Eli.
The "temple" was actually a tent, but it was where the people worshiped, so it is best to translate as "temple" here.
Hannah was deeply troubled or grieved because of not having any children and being ridiculed regularly by Peninnah, her husband's other wife.
Hannah's prayer to Yahweh continues.
The abstract noun "affliction" can be translated as a verb phrase. This refers either to 1) Hannah being unable to become pregnant. Alternate translation: "how I am suffering because I cannot become pregnant" or 2) the way Peninnah always insulted her. Alternate translation: "how that woman is afflicting me"
This is a special plea to God to take action on Hannah's behalf. God does know what is happening to Hannah; he has not forgotten.
This phrase says almost the same thing as "call me to mind."
Eli was the chief priest, so he was in the tabernacle of God and in charge of it.
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"I am a woman who is deeply sad"
This is an idiom that means "telling Yahweh my deepest emotions."
Hannah speaks of herself in the second person to show her humility. It can be stated in first person. Alternate translation: "Do not consider me, your servant, to be" or "Do not consider me"
This is another way of saying that she has a "sorrowful spirit," as in 1:15. The abstract nouns "abundance," "concern," and "provocation" can be translated as adjectives and verbs. Alternate translation: "I have been speaking because I am very sad, and my rival has greatly provoked me"
These words both mean that Hannah is sad and annoyed because her rival has been provoking her.
Peninnah irritates and annoys her.
Hannah is referring to the grief and shame she feels because Peninnah is being cruel to her.
Eli was the head priest residing over the tabernacle.
Hannah speaks of herself in the second person to show respect for Eli, the head priest. This can be stated in the first person. Alternate translation: "Let me, your servant, find" or "Let me find"
Here "find favor" is an idiom that means be approved of or that he is pleased with her. Here the eyes are a metonym for sight, and seeing represents judging or deciding the value of something. Alternate translation: "evaluated me and approve"
Here "her face" represents Hannah herself. You can make this a separate sentence, if needed. Alternate translation: "ate. She was" or "ate. People could see that she was"
This is a euphemism. Alternate translation: "Elkanah had sexual relations with Hannah"
God knew what was happening to Hannah; he had not forgotten her. See how you translated similar words in 1 Samuel 1:11.
"Hannah became pregnant"
The word "house" is a metonym for the people who lived in the house. Alternate translation: "his family"
stops drinking milk and starts eating only solid food
Hannah had promised God that she would allow Samuel to live and work with Eli the priest in the temple (1 Samuel 1:11).
"gave her son milk"
An ephah is about 22 liters of dry material.
Wine was kept in animal skins, not glass bottles.
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Here the idiom "As you live" shows that Hannah is being sincere and truthful. Alternate translation: "Sir, what I am going to tell you is certainly true"
The noun "petition" refers to a formal request for another person to do something. It can be translated with a verb. The idiom "to give a petition" means to do what the person requests. Alternate translation: "has agreed to do what I solemnly requested that he do"
This can be translated in active form. Alternate translation: "I am loaning him to Yahweh"
Possible meanings: 1) "He" refers to Elkanah or 2) "he" is a synecdoche referring to both Elkanah and his family. Alternate translation: "Elkanah and his family"
1 Hannah prayed and said,
"My heart rejoices in Yahweh.
My horn is exalted in Yahweh.
My mouth boasts over my enemies,
because I rejoice in your salvation.
2 There is no one holy like Yahweh,
for there is none besides you;
there is no rock like our God.
3 Boast no more so very proudly;
let no arrogance come out of your mouth.
For Yahweh is a God of knowledge;
by him acts are weighed.
4 The bows of the mighty men are broken,
but those who stumble are girded with strength.
5 Those who were full have hired themselves out for bread;
those who were hungry have stopped being hungry.
Even the barren one gives birth to seven,
but the woman who has many children becomes weak.
6 Yahweh kills and brings to life.
He brings down to Sheol and raises up.
7 Yahweh makes some people poor and some rich.
He humbles, but he also lifts up.
8 He raises up the poor out of the dust.
He lifts the needy from the ash heap
to make them sit with princes
and inherit the seat of honor.
For the pillars of the earth are Yahweh's
and he has set the world upon them.
9 He will guard the feet of his faithful people,
but the wicked will be put to silence in darkness,
for no one will prevail by strength.
10 Those who oppose Yahweh will be broken to pieces;
he will thunder against them from heaven.
Yahweh will judge the ends of the earth;
he will give strength to his king
and exalt the horn of his anointed."
11 Then Elkanah went to Ramah, to his house. The child served Yahweh in the presence of Eli the priest.
12 Now the sons of Eli were worthless men. They did not know Yahweh. 13 The custom of the priests with the people was that when any man offered a sacrifice, the priest's servant would come with a three-pronged fork in his hand, while the meat was boiling. 14 He would stick it into the pan, or kettle, or cauldron, or pot. All that the fork brought up the priest would take for himself. They did this in Shiloh with all of Israel that came there. 15 Worse, before they burned the fat, the priest's servant came, and said to the man who was sacrificing, "Give meat to roast for the priest; for he will not accept boiled meat from you, but only raw." 16 If the man said to him, "They must burn the fat first, and then take as much as you want." Then he would say, "No, you will give it me now; if not, I will take it by force." 17 The sin of these young men was very great before Yahweh, for they despised Yahweh's offering.
18 But Samuel served Yahweh as a child clothed with a linen ephod. 19 His mother would make him a little robe and bring it to him from year to year, when she came up with her husband to offer the yearly sacrifice. 20 Eli would bless Elkanah and his wife and say, "May Yahweh give you more children by this woman because of the request she made of Yahweh." Then they would return to their own home. 21 Yahweh again helped Hannah, and again she conceived. She bore three sons and two daughters. Meanwhile, the child Samuel grew before Yahweh.
22 Now Eli was very old; he heard all that his sons were doing to all Israel, and how they were lying with the women who were serving at the entrance to the tent of meeting. 23 He said to them, "Why do you do such things? For I hear of your evil actions from all these people. 24 No, my sons; for it is not a good report that I hear. You make Yahweh's people disobey. 25 If one man sins against another, God will judge him; but if a man sins against Yahweh, who will speak for him?" But they would not listen to the voice of their father, because Yahweh intended to kill them. 26 The child Samuel grew up, and increased in favor with Yahweh and also with men.
27 Now a man of God came to Eli and said to him, "Yahweh says, 'Did I not reveal myself to the house of your father when they were in Egypt in bondage to the house of Pharaoh? 28 I chose him out of all the tribes of Israel to be my priest, to go up to my altar, and to burn incense, to wear an ephod before me. I gave to the house of your father all the offerings of the people of Israel made with fire. 29 Why, then, do you scorn my sacrifices and offerings, which I commanded in the place where I live? Why do you honor your sons above me by making yourselves fat with the best of every offering of my people Israel?' 30 Therefore, Yahweh, the God of Israel, declares, 'I promised that your house and the house of your father should walk before me forever.' But now Yahweh declares, 'Far be it from me to do this, for I will honor those who honor me, but those who despise me will be lightly esteemed. 31 See, the days are coming when I will cut off your strength and the strength of your father's house, so that there will no longer be any old man in your house. 32 You will see distress in the place where I live. Although good will be given to Israel, there will no longer be any old man in your house. 33 Any one of you that I do not cut off from my altar, I will cause your eyes to fail, and I will cause grief in your heart, then all the increase of your house will die while men. 34 This will be the sign for you that will come on your two sons, on Hophni and Phinehas: They will both die on the same day. 35 I will raise up for myself a faithful priest who will do what is in my heart and in my soul. I will build him a sure house; and he will walk before my anointed king forever. 36 Everyone who is left in your house will come and bow down to him, asking for a piece of silver and a loaf of bread, and will say, "Please assign me to one of the priests' positions so I can eat a piece of bread."'"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with Hannah's poetic prayer in 2:1-10 .
This song is about how God protects the weak and strengthens them. He humbles the rich, provides for the poor, and defeats his enemies.
Eli, the chief priest, had two sons. They were ungodly priests who continually sinned and did not honor God. Eli corrected them but they did not listen. A prophet warned Eli that God would stop his family from being priests and his sons would both die on the same day. At the same time, Samuel was growing up and serving God. (See: sin and godly and prophet)
This chapter has many figures of speech because the first part of the chapter is a song and the last part of the chapter is a prophecy. Songs and prophecy tend to have many figures of speech.
"My heart" and "my mouth" are synecdoches referencing the speaker.
Body parts are often used to stand for activities involving that part of the body. "The feet of his faithful people" is a metonym meaning what they are doing or where they are going. Place names are often used for people in that place such as "the ends of the earth" meaning the people living in the ends of the earth.
Hannah used many military metaphors: "rock," representing protection; "the bows of the mighty men are broken," representing military defeat; "the horn of his anointed," representing the power of the one that God has chosen to be king.
God used three rhetorical questions to correct and condemn Eli. "Did I not reveal myself to the house of your ancestor, when they were in Egypt in bondage to Pharaoh's house?" "Why then do you scorn my offerings that I required in the place where I live?" "Why do you honor your sons above me by making yourselves fat with the best of every offering of my people Israel?"
Hannah recites a song to Yahweh.
The word "heart" here is a metonym for the whole person. Alternate translation: "I rejoice"
"because of who Yahweh is" or "because Yahweh is so great"
A horn is a symbol of strength. Alternate translation: "I am now strong"
Hannah continues to recite a song to Yahweh.
This is another way of saying that God is strong and faithful.
This is a rock large enough to hide behind or to stand on and so be high above one's enemies.
Hannah continues to recite a song to Yahweh. She speaks as if other people were listening to her.
"no arrogant words"
This can be stated in active form. Alternate translation: "he weighs people's acts" or "he understands why people act as they do"
Hannah continues to recite a song to Yahweh.
Possible meanings are 1) the bows themselves are broken or 2) the men who carry the bows are prevented from acting. Alternate translation: "Mighty bowmen are kept from acting"
This can be stated in active form. Alternate translation: "Yahweh breaks the bows of the mighty men" or "Yahweh can make even the strongest of people weak"
"those who stumble put on strength like a belt." This metaphor means they will no longer stumble, but their strength will remain with them as tightly as a belt. Alternate translation: "he will make those who stumble strong"
This means that they have put something around their waist to prepare for work.
Hannah continues to recite a song to Yahweh.
"gives birth to seven children"
Hannah continues to recite a song to Yahweh.
Yahweh is in control of everything.
Hannah continues to recite a song to Yahweh.
Yahweh is in control of everything.
Hannah continues to recite a song to Yahweh.
These are metaphors for the lowest position in society.
people who do not have the things that they need
Hannah continues to recite a song to Yahweh.
Here "feet" is a metonym for the way a person walks, which in turn is a metaphor for the way a person decides how to live his life. Alternate translation: "keep his faithful people from making foolish decisions" or "enable his faithful people to make wise decisions"
This polite way of saying that Yahweh will kill the wicked can be stated in active form. Alternate translation: "Yahweh will put the wicked to silence in darkness" or "Yahweh will put the wicked in the dark and silent world of the dead"
The words "be put to silence" are an idiom for "be made silent." This can be stated in active form. Alternate translation: "Yahweh will make them silent"
"because he is strong"
Hannah continues to recite a song to Yahweh.
This can be stated in active form. Alternate translation: "Yahweh will break those who oppose him"
This idiom means "defeated."
This is an idiom that means everywhere. Alternate translation: "the whole earth"
A horn is a symbol of strength. See how you translated similar words in [1 Samuel 2:1]
This speaks of the person that Yahweh chose and empowered for his purposes as if Yahweh had anointed the person with oil. This can be stated in active form. Alternate translation: "the one he has anointed" or "the one he has chosen"
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When people would offer animals as sacrifices, they would first burn the animal's fat and then boil the meat and eat it.
"did not listen to Yahweh" or "did not obey Yahweh"
A custom is an action that people regularly do.
These are containers in which food could be cooked. If your language does not have separate words for these items it can be stated more generally. Alternate translation: "into whatever the people were cooking the meat in"
a small metal container for boiling and cooking
a large, heavy metal container for boiling and cooking
a large, heavy metal container for boiling and cooking
a clay container for cooking
When people would offer animals as sacrifices, they would first burn the animal's fat and then boil the meat, give some to the priest, and eat the rest.
"They even did something worse than that. Before"
The person who actually did the burning can be made explicit. Alternate translation: "the man who was sacrificing took his sacrifice to the priests and the priests burned"
"Give me some meat so I can give it to the priest so he can roast it"
cook over a fire
cooked in water
not cooked
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The young men did not like and paid no attention to Yahweh's instructions regarding what people would offer to him.
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Hannah had asked Yahweh for a baby and promised him that she would give the baby to serve in the temple.
This means where Yahweh could see him and Samuel could learn about Yahweh.
This is a euphemism. Alternate translation: "they were having sexual relations with the women"
This rhetorical question can be translated as a statement. Alternate translation: "It is terrible that you do such things!"
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This rhetorical question can be translated as a statement. Alternate translation: "there is certainly no one who can speak for him."
"ask Yahweh to have mercy on him"
Here the father's "voice" represents the father. Alternate translation: "their father" or "what their father said"
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This phrase usually means a prophet of Yahweh. Alternate translation: "a man who hears and tells words from God"
This rhetorical question can be translated as a statement. Alternate translation: "You should know that I revealed myself ... house of Pharaoh."
The word "house" is a metonym for the people who lived in the house, and "father" refers to a distant ancestor. Alternate translation: "the family of your ancestor"
Aaron
This refers to making an offering to Yahweh.
The words "wear an ephod" are a metonym for the work of the priests who wear the ephod. Alternate translation: "to do what I had commanded the priests to do"
The man of God continues to speak to Eli.
This rhetorical question is a rebuke. It can be translated as a statement. Alternate translation: "You should not scorn my sacrifices ... where I live."
"the place where my people bring offerings to me"
The best part of the offering was to be burned up as an offering to Yahweh, but the priests were eating it.
The word "house" is a metonym for the people who lived in the house, and "father" in this case refers to a distant ancestor. See how you translated this in [1 Samuel 2:27]
This is an idiom that means "live in obedience to me."
"I will certainly not allow your family to serve me forever"
The words "lightly esteemed" is an ironic euphemism for "greatly despised." This can be stated in active form. Alternate translation: "I will lightly esteem those who despise me" or "I will greatly despise those who despise me"
"Listen carefully to what I am about to say" or "What I am about to say is very important"
The words "cut off ... strength" are probably a euphemism for the death of strong, young men; the words "your father's house" are a metonym for "your family." Alternate translation: "I will kill you and all strong, young male descendants in your family"
"be any old men" or "be any men who grow old"
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"cause you to lose your eyesight" or "cause you to go blind"
This metaphor speaks of children born into the "house," the family, as if they were the "increase" of fruit or grain growing in a field. Alternate translation: "all the children born into your family"
while they are the strongest they can be
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This is an idiom. Alternate translation: "I will cause a man to become priest"
This is an idiom. Alternate translation: "to serve me"
"what I want him to do and what I tell him to do"
Here "house" is an idiom used for "descendants." Alternate translation: "I will ensure that he always has a descendant who serves as high priest"
the faithful priest whom God will raise up
Here "piece of bread" is used for "food. "Alternate translation: "so I can have something to eat"
1 The child Samuel served Yahweh under Eli. Yahweh's word was rare in those days; there was no frequent prophetic vision. 2 At that time, Eli, whose eyesight had begun to grow dim so that he could not see well, was lying down in his own bed. 3 The lamp of God had not yet gone out, and Samuel was lying down in the temple of Yahweh, where the ark of God was. 4 Yahweh called to Samuel, who said, "Here I am." 5 Samuel ran to Eli and said, "Here I am, for you called me." Eli said, "I did not call you; lie down again." So Samuel went and lay down. 6 Yahweh called again, "Samuel." Again Samuel rose and went to Eli and said, "Here I am, for you called me." Eli answered, "I did not call you, my son; lie down again." 7 Now Samuel did not yet have any experience of Yahweh, nor had any message from Yahweh ever been revealed to him. 8 Yahweh called Samuel again the third time. Again Samuel got up and went to Eli and said, "Here I am, for you called me." Then Eli realized that Yahweh had called the boy. 9 Then Eli said to Samuel, "Go and lie down again; if he calls you again, you must say, 'Speak, Yahweh, for your servant is listening.'" So Samuel went and lay down in his own place once more.
10 Yahweh came and stood; he called as at the other times, "Samuel, Samuel." Then Samuel said, "Speak, for your servant is listening." 11 Yahweh said to Samuel, "See, I am about to do something in Israel at which the ears of everyone who hears it will tingle. 12 On that day I will carry out against Eli everything I have said about his house, from beginning to end. 13 I have told him that I am about to judge his house once for all for the iniquity that he knew about, because his sons brought a curse upon themselves and he did not stop them. 14 Because of this I have sworn to the house of Eli that the iniquity of his house will never be atoned for by sacrifice or offering."
15 Samuel lay down until morning; then he opened the doors of the house of Yahweh. But Samuel was afraid to tell Eli about the vision. 16 Then Eli called Samuel and said, "Samuel, my son." Samuel said, "Here I am." 17 He said, "What was the word he spoke to you? Please do not hide it from me. May God do so to you, and even more, if you hide anything from me of all the words that he spoke to you." 18 Samuel told him everything; he hid nothing from him. Eli said, "It is Yahweh. Let him do what seems good to him."
19 Samuel grew up, and Yahweh was with him, and he let none of his prophetic words fall to the ground. 20 All Israel from Dan to Beersheba knew that Samuel was appointed to be a prophet of Yahweh. 21 Yahweh appeared again in Shiloh, for he revealed himself to Samuel in Shiloh by his word.
God spoke at night to Samuel when he was a small boy, telling him that he would punish Eli's family. As Samuel grew up, God gave him many messages. People came from all over Israel to find out what God had to say.
In order to show respect when talking to God, Samuel calls himself "your servant" when referring to himself.
One characteristic of prophecy is the use of figures of speech. In this passage there are two idioms: "ears will shake," meaning "will shock everyone who hears" and "carry out," meaning "do."
In order to be sure Samuel would tell him the whole truth, Eli used the standard formula for a curse: "may God do to you, and even more, if," meaning "God will punish severely if the person does what the curse says he will do." (See: curse)
"Yahweh did not often speak to people"
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This is the seven-candle lampstand in the holy place of the tabernacle that burned every day and through the night until it was empty.
The "temple" was actually a tent, but it was where the people worshiped, so it is best to translate the word as "temple" here. See how you translated this in 1 Samuel 1:9.
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Eli was not Samuel's true father. Eli speaks as if he were Samuel's father to show Samuel that he is not angry but that Samuel needs to listen to him.
This can be stated in active form. Alternate translation: "nor had Yahweh ever revealed any message to him" or "and Yahweh had never revealed any message to him"
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Eli tells Samuel to speak to Yahweh as if Samuel were another person so that Samuel would show respect to Yahweh. Alternate translation: "I am"
Possible meanings are 1) Yahweh actually appeared and stood before Samuel or 2) Yahweh made his presence known to Samuel.
Samuel speaks to Yahweh as if Samuel were another person to show respect to Yahweh. Alternate translation: "I am"
Here "ears ... will tingle" is an idiom that means everyone will be shocked by what they hear. Alternate translation: "that will shock everyone who hears it"
This means to feel like someone is gently poking with small, sharp objects, usually because of the cold or because someone has slapped that body part with their hand.
This is a merism for completeness. Alternate translation: "absolutely everything"
"did those things which Yahweh had said he would punish those who did them"
This can be translated in active form. Alternate translation: "there is no sacrifice or offering that anyone can offer that will atone for the iniquity of his house"
Here the word "house" is a metonym for the family living in the house. "the iniquity that the people in his family have committed"
The "house" was actually a tent, but it would be best to translate "house" here.
Eli was not Samuel's true father. Eli speaks as if he were Samuel's father to show Samuel that he is not angry but that Samuel needs to answer him. See how you translated this in [1 Samuel 1:6]
"the message Yahweh gave"
This is an idiom to emphasize how serious Eli is. Alternate translation: "May God punish you the same way he said he will punish me, and even more"
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Here messages that do not come true are spoken of as if they fell to the ground. This can be stated positively. Alternate translation: "he made all the things he prophesied happen"
"All the people in Israel"
This is a merism for "in every part of the land." Alternate translation: "from one end of the land to the other" or "from Dan in the very north to Beersheba in the very south"
This can be stated in active form. Alternate translation: "Yahweh had appointed"
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1 The word of Samuel came to all of Israel.
Now Israel went out to battle against the Philistines. They set up camp at Ebenezer, and the Philistines set up camp at Aphek. 2 The Philistines lined up for battle against Israel. When the battle spread, Israel was defeated by the Philistines, who killed about four thousand men on the field of battle. 3 When the people came into the camp, the elders of Israel said, "Why has Yahweh defeated us today before the Philistines? Let us bring the ark of the covenant of Yahweh here from Shiloh, that it may be here with us, that it might keep us safe from the hands of our enemies." 4 So the people sent men to Shiloh; from there they carried the ark of the covenant of Yahweh of hosts, who sits above the cherubim. The two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
5 When the ark of the covenant of Yahweh came into the camp, all of the people of Israel gave a great shout of joy, and the earth resounded. 6 When the Philistines heard the noise of the joyful shouting, they said, "What does this loud joyful shouting in the camp of the Hebrews mean?" Then they realized that the ark of Yahweh had come into the camp. 7 The Philistines were afraid; they said, "A god has come into the camp." They said, "Woe to us! Nothing like this has happened before! 8 Woe to us! Who will protect us from the strength of these mighty gods? These are the gods who attacked the Egyptians with many different kinds of plagues in the wilderness. 9 Take courage, and be men, you Philistines, or you will become slaves to the Hebrews, as they have been slaves to you. Be men, and fight." 10 The Philistines fought, and Israel was defeated. Every man fled to his tent, and the slaughter was very great; for thirty thousand footmen from Israel fell. 11 The ark of God was taken, and the two sons of Eli, Hophni and Phinehas, died.
12 A man of Benjamin ran from the battle line and came to Shiloh the same day, arriving with his clothes torn and earth on his head. 13 When he arrived, Eli was sitting on his seat by the road watching because his heart trembled with concern for the ark of God. When the man entered the city and told the news, the whole city cried out. 14 When Eli heard the noise of the outcry, he said, "What is the meaning of this uproar?" The man quickly came and told Eli. 15 Now Eli was ninety-eight years old; his eyes did not focus, and he could not see. 16 The man said to Eli, "I am the one who came from the battle line. I fled from the battle today." Eli said, "How did it go, my son?" 17 The man who brought the news answered and said, "Israel fled from the Philistines. Also, there has been a great slaughter among the people. Also, your two sons, Hophni and Phinehas, are dead, and the ark of God has been taken." 18 When he mentioned the ark of God, Eli fell over backward from his seat by the side of the gate. His neck was broken, and he died, because he was old and heavy. He had judged Israel for forty years.
19 Now his daughter-in-law, the wife of Phinehas, was pregnant and about to give birth. When she heard the news that the ark of God was captured and that her father-in-law and her husband were dead, she knelt down and gave birth, but her labor pains overwhelmed her. 20 About the time of her death the women attending to her said, "Do not be afraid, for you have given birth to a son." But she did not answer or take what they said to heart. 21 She called the child Ichabod, saying, "The glory has gone away from Israel!" for the ark of God had been captured, and because of her father-in-law and her husband. 22 She said, "The glory has gone away from Israel, because the ark of God has been captured."
This chapter begins a new section on the Ark and the Philistines. It recounts two battles between Israel and the Philistines. In both battles, Israel was badly defeated and, in the second, the Ark was captured.
The Philistine army invaded Israel, and Israel's army went to fight them but was defeated. Israel decided that if they took the Ark into the next battle, God would cause them to win. When Eli's sons took the Ark into the next battle and the Philistines won the battle, they killed Eli's two sons and captured the Ark. When Eli heard the Ark was captured, he fell over, broke his neck, and died. Hearing this news, his daughter-in-law named her baby "the glory has departed."
The Philistines expressed their fear using a rhetorical question: "Who will protect us from the strength of this mighty God?"
These are the names of places.
This can be translated in active form. Alternate translation: "the Philistines defeated the Israelites and killed"
Here the number four thousand is a round number. There may have been a few more than that or a few less than that. The word "about" shows that it is not an exact number. Alternate translation: "about 4,000 men"
the soldiers who had been fighting the battle
The elders truly did not know why Yahweh had defeated them, but they wrongly thought they knew how to make sure it did not happen again, by bringing the ark to be with them.
You may need to make explicit that the cherubim are those on the lid of the ark of the covenant. The biblical writers often spoke of the ark of the covenant as if it were Yahweh's footstool upon which he rested his feet as he sat on his throne in heaven above. Alternate translation: "who sits on his throne above the cherubim on the ark of the covenant"
This Phinehas is not the same as the grandson of Aaron in Exodus and Numbers.
were in Shiloh
"When the people carried the ark of the covenant of Yahweh into the camp" Some languages may need to add understood information to make the meaning clear. Alternate translation: "The people, along with Hophni and Phinehas, picked up the ark of the covenant of Yahweh and carried it into the camp. When the people carried the ark into the camp"
"the people had carried the ark of Yahweh into the camp"
"they said to themselves ... They said to each other" or "they said to each other ... They said to each other." The second clause clearly refers to what the Philistines said to each other. The first clause probably refers to what they thought, though it could also refer to what they said to each other. If possible, avoid stating who was spoken to.
The Philistines worshiped many gods, so they probably believed that one of those gods, or one whom they did not worship, had come into the camp. Another possible meaning is that they were speaking the proper name of the God of Israel: "Yahweh has come." Because 4:8 speaks of "gods," some translations read, "Gods have come," that is, "It is gods who have come."
This rhetorical question is an expression of deep fear. It can be written as a statement. Alternate translation: "There is no one who can protect us from these mighty gods."
Because the word "god"
This is an idiom. Alternate translation: "be strong and fight"
This can be stated in active form. Also, "Israel" refers to the army of Israel. Alternate translation: "they defeated the army of Israel"
"his home." The Israelites were living in houses in those days.
This can be stated in active form. Alternate translation: "The Philistines also took the ark of God"
This is a way to express deep mourning in Israelite culture.
This is an idiom which means he was very fearful or terribly concerned about something.
This is a metonym for "all the people in the city."
"The man of Benjamin"
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Eli was not the other man's true father. Eli speaks as if he were the man's father to show the man that he is not angry but that the man needs to answer him.
This is a general statement about what happened. The rest of the man's words give details.
"I will now tell you something worse ... I will now tell you something worse" or "Not only has there been ... people, but your two sons"
This can be stated in active form. Alternate translation: "the Philistines have taken the ark of God"
"When the man of Benjamin mentioned"
"spoke of"
This can be stated in active form. Alternate translation: "His neck broke because he fell" or "He broke his neck when he fell"
Eli's daughter-in-law
This can be stated in active form. Alternate translation: "the Philistines had captured the ark of God"
"pay any attention to what they said" or "allow herself to feel better"
"she named"
The name is actually a phrase that means "no glory." The name of a person sometimes reveals information about the person, place, or thing it refers to.
This can be stated in active form. Alternate translation: "for the Philistines had captured the ark of God"
This can be stated in active form. Alternate translation: "because the Philistines have captured the ark of God"
1 Now the Philistines had captured the ark of God, and they brought it from Ebenezer to Ashdod. 2 The Philistines took the ark of God, brought it into the house of Dagon, and set it up beside Dagon. 3 When the people of Ashdod got up early the next day, behold, Dagon had fallen facedown on the ground before the ark of Yahweh. So they took Dagon and set him up in his place again. 4 But when they got up early the next morning, behold, Dagon had fallen facedown on the ground before the ark of Yahweh. The head of Dagon and both of his hands were lying cut off on the threshold. Only the trunk of Dagon remained. 5 This is why, even today, the priests of Dagon and anyone who comes into Dagon's house does not step on the threshold of Dagon in Ashdod.
6 Yahweh's hand was heavy upon the people of Ashdod. He destroyed them and afflicted them with tumors, both Ashdod and its territories. 7 When the men of Ashdod realized what was happening, they said, "The ark of the God of Israel must not stay with us, because his hand is hard against us and against Dagon our god." 8 So they sent for and gathered together all of the rulers of the Philistines; they said to them, "What should we do with the ark of the God of Israel?" They answered, "Let the ark of the God of Israel be brought around to Gath." So they carried the ark of the God of Israel there. 9 But after they brought it around, Yahweh's hand was against the city, causing a very great tumult. He afflicted the men of the city, both small and great; and tumors broke out on them. 10 So they sent the ark of God to Ekron. But as soon as the ark of God came into Ekron, the Ekronites cried out, saying, "They have brought to us the ark of the God of Israel to kill us and our people." 11 So they sent for and gathered together all of the rulers of the Philistines; they said to them, "Send away the ark of the God of Israel, and let it return to its own place, so that it does not kill us and our people." For there was a deathly tumult throughout the city; the hand of God was very heavy there. 12 The men who did not die were afflicted with the tumors, and the cry of the city went up to the heavens.
The story of the Ark of the Covenant in Philistia continues.
The Philistines took the Ark of God to Ashdod and put it in their idol temple, but their idol fell down in front of the Ark and the people got sick with bubonic plague. They took it to Gath next, and the people of Gath began dying of the plague. When they took the Ark to Ekron, the people of Ekron were afraid of it too and did not want it there. Finally they decided to send it back to Israel. (See: temple)
There are two slightly different idioms used in the same way: the "hand was heavy" and the "hand was hard." Both idioms mean "was severely punished."
This word marks the beginning of a new part of the story. If your language has a word or phrase that does the same, you could use it here.
See how you translated this in 1 Samuel 3:3. This is the a same as the "ark of the covenant of Yahweh" in 1 Samuel 4:3.
This refers to the temple of Dagon, the god of the Philistines.
"they were very surprised to see that Dagon"
The reader should understand that Yahweh had caused the statue to fall on its face during the night.
The reader should understand that Yahweh had caused Dagon to fall.
It was as if Yahweh were a soldier who had defeated his enemy and cut off the enemy's head and hands.
You may need to make explicit that this was the threshold in the doorway of the entrance to the temple. Alternate translation: "on the threshold of the doorway of the entrance to the temple"
The writer is about to give some background information separate from the main story.
Here "today" means up to the day when the author was writing this book.
You may need to make explicit the relationship between the threshold and Dagon. Alternate translation: "the threshold of the doorway of the temple of Dagon"
This is an idiom. "Yahweh severely judged"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids.
The name of the town is a metonym for the people living in the town. "both the people of Ashdod and the people in the land surrounding Ashdod"
"the men of Ashdod understood"
See how you translated this in 1 Samuel 3:3. This is the a same as the "ark of the covenant of Yahweh" in 1 Samuel 4:3.
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This is an idiom. Alternate translation: "Yahweh punished"
Possible meanings are 1) this is a merism that refers to age. Alternate translation: "men of all ages" or 2) this is a merism that refers social class. Alternate translation: "from the poorest and weakest men to the richest and most powerful men"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6
Why they cried out can be stated clearly. Alternate translation: "cried out in fear"
See how you translated similar words in 1 Samuel 3:3. This is the a same as the "ark of the covenant of Yahweh" in 1 Samuel 4:3.
Possible meanings are 1) they were speaking the proper name of the God of Israel or 2) they believed that Israel worshiped one of many gods, "the god of Israel." See how you translated this in 1 Samuel 5:7.
"people all over the city were afraid that they were going to die"
The hand is a metonym for God punishing the people. "Yahweh was punishing the people there very severely"
This implies that many men actually died.
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
The word "city" is a metonym for the people of the city. Possible meanings are 1) the words "went up to the heavens" is an idiom for "was very great." Alternate translation: "the people of the city cried out very loudly" or 2) the words "the heavens" is a metonym for the people's gods. Alternate translation: "the people of the city cried out to their gods"
1 Now the ark of Yahweh was in the country of the Philistines for seven months. 2 Then the Philistines called for the priests and the diviners; they said to them, "What should we do with the ark of Yahweh? Tell us how we should send it back to its own country." 3 The priests and diviners said, "If you send back the ark of the God of Israel, do not send it without a gift; by all means send him a guilt offering. Then you will be healed, and you will know why his hand has not been lifted off of you until now." 4 Then they said, "What should the guilt offering be that we are returning to him?" They replied, "Five golden tumors and five golden mice, five being the number that is the same as the number of the rulers of the Philistines. For the same plague afflicted you and your rulers. 5 So you must make models of your tumors, and models of your mice that are ruining the land, and give glory to the God of Israel. Perhaps he will lift his hand from you, from your gods, and from your land. 6 Why should you harden your hearts, as the Egyptians and Pharaoh hardened their hearts? That was when the God of Israel dealt severely with them; did not the Egyptians send away the people, and they left? 7 Now then, prepare a new cart with two nursing cows that have never been yoked. Tie the cows to the cart, but take their calves home, away from them. 8 Take the ark of Yahweh and place it on the cart, and put the figures of gold, which you are returning to him as a guilt offering, in a box beside it. Send it off and let it go its way, 9 but watch. If it goes up the road to its own land toward Beth Shemesh, then it is Yahweh who has caused us this great harm. But if not, then we will know that it is not his hand that afflicted us; it happened to us by chance."
10 The men did as they were told; they took two nursing cows, tied them to the cart, and confined their calves at home. 11 They put the ark of Yahweh on the cart, together with a box containing the golden mice and the castings of their tumors. 12 The cows went straight in the direction of Beth Shemesh. They went along one highway, lowing as they went, and they did not turn aside either to the right or to the left. The rulers of the Philistines followed after them to the border of Beth Shemesh. 13 Now the people of Beth Shemesh were harvesting their wheat in the valley. When they lifted up their eyes and saw the ark, they rejoiced. 14 The cart came into the field of Joshua from the town of Beth Shemesh and stopped there. A great stone was there, and they split the wood from the cart, and offered the cows as a burnt offering to Yahweh. 15 The Levites took down the ark of Yahweh and the box that was with it, where the golden figures were, and put them on the great stone. The men of Beth Shemesh offered burnt offerings and made sacrifices the same day to Yahweh. 16 When the five rulers of the Philistines saw this, they returned that day to Ekron.
17 These are the golden tumors which the Philistines returned for a guilt offering to Yahweh—one for Ashdod, one for Gaza, one for Ashkelon, one for Gath, and one for Ekron. 18 The golden mice were the same in number as the number of all the cities of the Philistines belonging to the five rulers, both fortified cities and country villages. The great stone, beside which they set down the ark of Yahweh, remains a witness to this day in the field of Joshua the Bethshemite.
19 Yahweh attacked some of the men of Beth Shemesh because they had looked into the ark of Yahweh. He killed 50,070 men. The people mourned, because Yahweh had given the people a great blow. [1]20 The men of Beth Shemesh said, "Who is able to stand before Yahweh, this holy God? To whom will the ark go up from us?" 21 They sent messengers to the inhabitants of Kiriath Jearim, saying, "The Philistines have brought back the ark of Yahweh; come down and take it back with you."
This chapter ends the story of the Ark of the Covenant among the Philistines.
The Philistine leaders asked their priests what they should do with the Ark. The priests said to send it off with an offering. The Philistines put the Ark on a cart drawn by cows and let them go wherever they wanted to go. The cows went straight toward Israel. When some people peeked into the Ark, God killed them. Because of this, the people sent the Ark to Kiriath Jearim.
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These were pagan priests and diviners who worshiped Dagon.
The Philistines wanted to know how to get rid of the ark without angering Yahweh any further.
Possible meanings are 1) they were speaking the proper name of the God of Israel or 2) they believed that Israel worshiped one of many gods, "the god of Israel." See how you translated this in 1 Samuel 5:7.
The words "by all means" are a forceful way of saying something. Alternate translation: "you must send a guilt offering"
"you will no longer be ill"
The pronoun "you" is plural, referring to all of the Philistines.
Here "hand" is a metonym used to represent God's power to afflict or discipline. Alternate translation: "why he has not relieved your suffering"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
more than one mouse
A model is something that looks like a real thing.
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
Possible meanings are 1) they were speaking the proper name of the God of Israel or 2) they believed that Israel worshiped one of many gods, "the god of Israel." See how you translated this in 1 Samuel 5:7.
Here "hand" is a metonym used to represent God's power to afflict or discipline. Alternate translation: "stop punishing you, your gods and your land"
The priests and diviners use a rhetorical question to urge the Philistines to think very seriously about what will happen if they refuse to obey God. This can be translated as a warning. Alternate translation: "Do not be stubborn like the Egyptians and Pharaoh were!"
This is an idiom that means to be stubborn or unwilling to obey God. Alternate translation: "refuse to obey God"
This is another rhetorical question used to remind the Philistines how the Egyptians finally sent the Israelites out of Egypt so that God would stop afflicting the Egyptians. This can be translated as a statement. Alternate translation: "remember that the Egyptians sent the Israelites out of Egypt."
"two cows that have calves that are still drinking milk"
Normally the two cows would head back home to their calves.
It is unlikely that the cows would choose to wander to Beth Shemesh when their calves are back in the Philistine area.
"two cows that have calves that are still drinking milk" See how you translated this in 1 Samuel 6:7.
Translated this as in 1 Samuel 6:4.
"models of their tumors"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
Nursing cows would normally return to their calves, but these cows went to Beth Shemesh.
Lowing is the noise cows make with their voices.
"they did not wander off of the highway." This can be stated positively. Alternate translation: "they stayed on the highway" or "they went straight ahead"
The writer is introducing a new part of the story. If your language has a way of marking the beginning of a new part of the story, you could use it here.
These were Israelites.
This is an idiom. Alternate translation: "looked up"
The people used this stone as an altar when they offered the cows as sacrifices.
This actually happened before they chopped the cart into firewood to use in offering the cows to Yahweh.
According to the law of Moses, only the Levites were permitted to handle the ark.
"the box containing the gold models of the rats and the tumors"
"the five Philistine kings"
Possible meanings are 1) painful swelling under the skin or 2) hemorrhoids. See how you translated this in 1 Samuel 5:6.
Translated this as in 1 Samuel 6:4.
These are cities with high walls around them to protect the people inside from attack by their enemies.
The stone is referred to as if it is a person who can see. Alternate translation: "The great stone ... is still there, and people remember what happened on it"
This is a man's name.
This is what a person from Beth Shemesh is called. Alternate translation: "from Beth Shemesh"
to the time at which the writer wrote the book
The ark was so holy that no one was permitted to look inside it. Only the priests were allowed to even see the ark.
"fifty thousand and seventy men"
Possible meanings are 1) this is a rhetorical question that expresses the people's fear of Yahweh. Alternate translation: "There is no one who can resist Yahweh because he is so holy!" or 2) this is a question asking for information. The phrase "stand before Yahweh" may refer to priests who serve Yahweh. It is implied that the people were looking for a priest whom Yahweh would permit to handle the ark. Alternate translation: "Is there a priest among us who serves this holy God, Yahweh, and is able to handle this ark?"
This is a question asking for information. It is implied that the people want Yahweh and the ark to go somewhere else so he will not punish them again. Alternate translation: "Where can we send this ark so that Yahweh will not punish us again?"
This was a town in Israel.
1 The men of Kiriath Jearim came, took the ark of Yahweh, and brought it into the house of Abinadab on the hill. They set apart his son Eleazar to keep the ark of Yahweh. 2 From the day the ark remained in Kiriath Jearim, a long time passed, twenty years. All the house of Israel lamented and wished to turn to Yahweh. 3 Samuel said to the entire house of Israel, "If you return to Yahweh with your whole heart, remove the foreign gods and the Ashtoreths from among you, turn your hearts to Yahweh, and worship him only, then he will rescue you from the hand of the Philistines." 4 Then the people of Israel removed the Baals and the Ashtoreths, and worshiped Yahweh only. 5 Then Samuel said, "Bring together all Israel to Mizpah, and I will pray to Yahweh for you." 6 They gathered at Mizpah, drew water and poured it out before Yahweh. They fasted that day and said, "We have sinned against Yahweh." It was there that Samuel decided disputes for the people of Israel and led the people. 7 Now when the Philistines heard the people of Israel had gathered at Mizpah, the rulers of the Philistines attacked Israel. When the people of Israel heard of it, they were afraid of the Philistines. 8 Then the people of Israel said to Samuel, "Do not stop calling out to Yahweh our God for us, so he will save us from the hand of the Philistines." 9 Samuel took a nursing lamb and offered it as a whole burnt offering to Yahweh. Then Samuel cried out to Yahweh for Israel, and Yahweh answered him. 10 As Samuel was offering up the burnt offering, the Philistines approached to attack Israel. But Yahweh thundered with a loud sound that day against the Philistines and threw them into confusion, and they were routed before Israel. 11 The men of Israel went from Mizpah, and they pursued the Philistines and killed them as far as below Beth Kar.
12 Then Samuel took a stone and set it between Mizpah and Shen. He named it Ebenezer, saying, "Thus far Yahweh has helped us." 13 So the Philistines were subdued and they did not enter the border of Israel. The hand of Yahweh was against the Philistines all the days of Samuel. 14 The towns that the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; Israel brought back their territory from the Philistines. Then there was peace between Israel and the Amorites.
15 Samuel judged Israel all the days of his life. 16 Each year he went on a circuit to Bethel, to Gilgal, and to Mizpah. He decided disputes for Israel in all these places. 17 Then he would return to Ramah, because his house was there; and there also he decided disputes for Israel. He also built an altar there to Yahweh.
This chapter completes the section on Samuel leading Israel.
Samuel told the people to get rid of all their idols and worship Yahweh alone. The people were obedient. When the Philistines heard the Israelites were all gathered together, the Philistines attacked, but God defeated them. There was a time of peace during which Samuel settled disputes between the people as the judges had done before.
Whenever Samuel spoke to a group of people, he used many idioms: "to turn to" means "to worship"; "with your whole heart" means "completely"; and "rescue from the hand" means "rescued from the power."
This is the name of a place.
These are the names of men.
"20 years"
The word "house" is a metonym for the people who live in the house and their descendants. Alternate translation: "all of the descendants of Israel" or "all of the Israelite people"
Here "with your whole heart" is an idiom that means to be completely devoted to something. Alternate translation: "become completely devoted to worshiping and obeying Yahweh only"
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"all the people of Israel" or "all the Israelites"
Possible meanings are 1) the people denied themselves water as part of fasting or 2) they got water out of a stream or well and poured it on the ground as an outward sign of being sorry for their sin.
It can be stated plainly that it was the army and not the rulers by themselves who attacked Israel. Alternate translation: "the Philistine rulers led their army and attacked Israel"
The "hand" is a metonym for the power of the person. Alternate translation: "save us from the Philistine army" or "keep the Philistine army from harming us"
a lamb that is still drinking its mother's milk
"cried out for help"
"Yahweh did what Samuel asked him to do"
This begins to explain what the writer means by "Yahweh answered him" in (1 Samuel 7:9).
The word "confusion" here is used as a casual way of saying the Philistines were unable to think clearly. Alternate translation: "made them unable to think clearly"
This can be translated in active form. Possible meanings are 1) "Yahweh routed them before Israel" or 2) "Israel routed them"
To rout people is to defeat them before they can cause any harm.
This finishes explaining what the writer means by "Yahweh answered him" in (1 Samuel 7:9).
This is the name of a place.
The Israelites and other peoples in that land would place a large stone where important events had happened as a reminder of God's help.
These are the names of places.
The writer has just finished telling how the Philistines were subdued. If your language has a way of marking the end of a description, you could use it here.
This can be translated in active form. Alternate translation: "Yahweh subdued the Philistines" or "Yahweh kept the Philistines from causing harm"
The Philistines did not enter Israel's border to attack them.
The word "hand" is a metonym for power. Alternate translation: "Yahweh used his power against the Philistines"
This can be stated in active form. Possible meanings are 1) Here "Israel" refers to the "land" of Israel. "Yahweh restored to the land of Israel the towns ... from Israel" or 2) "Israel" is a metonym for the people who live there. Alternate translation: "the people of Israel were able to reclaim the towns ... from Israel"
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traveled from place to place in a rough circle
Disputes are arguments or disagreements between two or more people.
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1 When Samuel was old, he made his sons judges over Israel. 2 The name of his firstborn was Joel, and the name of his second son was Abijah. They were judges in Beersheba. 3 His sons did not walk in his ways, but chased after dishonest gain. They took bribes and perverted justice.
4 Then all the elders of Israel gathered together and came to Samuel at Ramah. 5 They said to him, "Look, you are old, and your sons do not walk in your ways. Appoint for us a king to judge us like all the nations." 6 But it displeased Samuel when they said, "Give us a king to judge us." So Samuel prayed to Yahweh. 7 Yahweh said to Samuel, "Obey the voice of the people in everything they say to you; for they have not rejected you, but they have rejected me from being king over them. 8 The same deeds they have done since the day I brought them out of Egypt—abandoning me and serving other gods—they are now doing also to you. 9 Now listen to them; but warn them solemnly and let them know by what ordinances the king will reign over them."
10 So Samuel told all the words of Yahweh to the people who were asking for a king. 11 He said, "These will be the ordinances of the king who will reign over you. He will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots. 12 He will appoint for himself captains of thousands and captains of fifties. He will make some plow his ground, some reap his harvest, and some make his weapons of war and the equipment for his chariots. 13 He will also take your daughters to be perfumers, cooks, and bakers. 14 He will take the very best of your fields, your vineyards, and your olive orchards, and give them to his servants. 15 He will take a tenth of your grain and of your vineyards and give to his officers and his servants. 16 He will take your male servants and your female servants and the best of your cattle [1] and your donkeys; he will put them all to work for him. 17 He will take the tenth of your flocks, and you will be his slaves. 18 Then on that day you will cry out because of your king whom you have chosen for yourselves; but Yahweh will not answer you on that day."
19 But the people refused to listen to Samuel; they said, "No! There must be a king over us 20 so that we might be like all the other nations, and so that our king may judge us and go out before us and fight our battles." 21 When Samuel heard all the words of the people he repeated them in the ears of Yahweh. 22 Yahweh said to Samuel, "Obey their voice and cause a king to reign over them." So Samuel said to the men of Israel, "Every man must go to his own city."
The section including chapters 8-16 begins a new part of the story. The people wanted a king, and God chose Saul, the man the people wanted, to be their king. He was not the king Yahweh wanted.
When Samuel was old, he appointed his sons to be judges. They were corrupt and took bribes, so the people came and asked Samuel to appoint a king for them. Samuel asked God, who gave them a king but warned them what a king would be like. Despite Samuel's warning that a king would oppress them, the people still wanted a king. This was sinful because they were rejecting God as their king. (See: appoint, oppress and and sin)
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The writer speaks of money that people would give Samuel's sons as if it were a person or animal running away from Samuel's sons, and he speaks of Samuel's sons as if they were physically chasing that person or animal. Alternate translation: "they worked hard to gain money by being dishonest"
"judged in favor of those who did evil"
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The way a person lives is spoken of as walking on a path. Alternate translation: "do not do the things you do" or "do not do what is just the way you do"
Possible meanings are 1) "Appoint for us a king like the kings of all the nations so that he can judge us" or 2) "Appoint for us a king who will judge us the way the kings of the nations judge them"
The leaders wrongly believed that a king, and his sons after him, would rule justly.
Samuel was unhappy that the people did not just want him to remove his corrupt sons and to appoint honest judges, but they wanted a king to rule over them like other countries had.
Here "the voice" is a metonym for the will or the desire of the people. Alternate translation: "Do what the people say"
Yahweh knew that the people were not just rejecting corrupt judges, but they were rejecting Yahweh as their king.
This refers to Yahweh freeing the Israelites from slavery in Egypt many years before.
"Now do what they are asking you to do"
"be very serious as you warn them"
"how the king who reigns over them will treat them" or "what the king who rules over them will require them to do"
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The practice of the king will be to take. This begins the list of things he will take.
The abstract noun "ordinances" can be translated as a verb. Alternate translation: "This is how the king who will reign over you will act" or "This is what the king who will reign over you will do"
See how you translated this word in 1 Samuel 8:9.
"have them drive chariots in battle"
They will ride horses into battle.
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Samuel continues to tell what things the king will take.
"to make good-smelling oils to put on his body"
"fields of olive trees"
They will have to divide their grain into ten equal parts and give one of those parts to the king's officers and servants.
They will have to divide the wine that they produce in their vineyards into ten equal parts and give one of those parts to the king's officers and servants.
These are the leaders of the king's army.
Samuel continues to tell what things the king will take.
They will have to divide their flocks into ten equal parts and give one of those parts to the king's officers and servants. See how you translated "tenth" in [1 Samuel 8:15]
"you will feel as if you are his slaves"
Possible meanings are 1) the people will ask Yahweh to rescue them from the king or 2) the people will ask the king to stop treating them so badly .
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Here "the ears of Yahweh" refers to Yahweh. Samuel prayed to Yahweh repeating all that the people said. Alternate translation: "he repeated them to Yahweh"
Here the metonym "their voice" refers to the will of the people. Alternate translation: "Obey the people"
"make someone king over them." Use the common term in your language for making someone king.
"go home"
1 There was a man from Benjamin, a man of great wealth. His name was Kish son of Abiel son of Zeror son of Bekorath son of Aphiah, the son of a Benjamite. 2 He had a son named Saul, a handsome young man. There was no man among the people of Israel who was a more handsome person than he. From his shoulders upward he was taller than any of the people. 3 Now the donkeys of Kish, Saul's father, were lost. So Kish said to Saul his son, "Take one of the servants with you; arise and go search for the donkeys." 4 So Saul passed through the hill country of Ephraim and went through the land of Shalisha, but they did not find them. Then they passed through the land of Shaalim, but they were not there. Then he passed through the land of the Benjamites, but they did not find them.
5 When they came to the land of Zuph, Saul said to his servant who was with him, "Come, let us go back, or my father may stop caring for the donkeys and become anxious about us." 6 But the servant said to him, "See now, there is a man of God in this city. He is a man who is held in honor; everything that he says comes true. Let us go there; maybe he can tell us which way we should go on our journey." 7 Then Saul said to his servant, "But if we go, what can we bring the man? For the bread in our sack is gone, and there is no present to bring to the man of God. What do we have?" 8 The servant answered Saul and said, "Here, I have with me one-fourth of a shekel of silver that I will give to the man of God, to tell us which way we should go." 9 (Formerly in Israel, when a man went to seek the knowledge of God's will, he said, "Come, let us go to the seer." For today's prophet was formerly called a seer.) 10 Then Saul said to his servant, "Well said. Come, let us go." So they went to the city where the man of God was.
11 As they went up the hill to the city, they found young women coming out to draw water; Saul and his servant said to them, "Is the seer here?" 12 They answered, and said, "He is; see, he is just ahead of you. Hurry up, for he is coming to the city today, because the people are sacrificing today at the high place. 13 As soon as you enter the city you will find him, before he goes up to the high place to eat. The people will not eat until he comes, because he will bless the sacrifice; afterwards those who are invited will eat. Now go up, for you will find him immediately." 14 So they went up to the city. As they were entering the city, they saw Samuel coming out toward them, to go up to the high place.
15 Now the day before Saul came, Yahweh had revealed to Samuel: 16 "Tomorrow about this time I will send you a man from the land of Benjamin, and you will anoint him to be prince over my people Israel. He will save my people from the hand of the Philistines. For I have looked on my people with pity because their cry for help has come to me." 17 When Samuel saw Saul, Yahweh told him, "Here is the man I told you about! He is the one who will rule over my people." 18 Then Saul came close to Samuel in the gate and said, "Tell me where is the house of the seer?" 19 Samuel answered Saul and said, "I am the seer. Go up before me to the high place, for today you will eat with me. In the morning I will let you go, and I will tell you everything that is on your mind. 20 As for your donkeys that were lost three days ago, do not worry about them, for they have been found. Then on whom are all the desires of Israel set? Is it not on you and all your father's house?" 21 Saul answered and said, "Am I not a Benjamite, from the smallest of the tribes of Israel? Is not my clan the least of all the clans of the tribe of Benjamin? Why then have you spoken to me in this manner?"
22 So Samuel took Saul and his servant, brought them into the hall, and seated them at the head place of those who had been invited, who were about thirty people. 23 Samuel said to the cook, "Bring the portion which I gave to you, of which I said to you, 'Put it aside.'" 24 So the cook took up the thigh and what was on it and set it before Saul. Then Samuel said, "See what has been kept is set before you. Eat it, because it has been kept for you until the appointed time, from the time when I said, 'I have invited the people.'" So Saul ate with Samuel that day.
25 When they had come down from the high place into the city, Samuel spoke with Saul on the rooftop. 26 Then at the break of dawn, Samuel called to Saul on the rooftop and said, "Get up, so I can send you on your way." So Saul got up, and both he and Samuel went out into the street. 27 As they were going to the outskirts of the city, Samuel said to Saul, "Tell the servant to go ahead of us"—and he went ahead—"but you must stay here awhile, that I may announce the message of God to you."
When the donkeys of Saul's father strayed away, Saul went looking for them. When he could not find them, he asked Samuel to ask God where they were. Samuel said the donkeys had been found. He invited Saul as the guest of honor to a feast and gave him a place to sleep for the night.
Saul uses two rhetorical questions to convince Samuel he is not important: "Am not I a Benjamite, from the smallest of the tribes of Israel? Is not my clan the least of all the clans of the tribe of Benjamin?"
If your language has a way of telling the reader that the writer is giving background information in these verses, you could use it here.
Possible other meanings are 1) he was a nobleman or 3) he was a mighty and brave man.
These are names of the men of Saul's family line.
A Benjamite is someone who belongs to the tribe of Benjamin.
someone who looks good
The other tall people in Israel did not even come up to his shoulders.
The writer has ended the background information that began in (1 Samuel 9:1) and starts a new main part of the story.
"stop what you are doing and go"
These are all areas in Israel.
The words "them" and "they" all refer to the donkeys.
This is an area in Israel just north of Jerusalem.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: there"
This phrase usually means a prophet of Yahweh. See how you translated this in 1 Samuel 2:27. Alternate translation: "a man who hears and tells words from God"
"which way we should go to find the donkeys"
Giving a gift is a sign of respect for the man of God.
This phrase usually means a prophet of Yahweh. See how you translated this in 1 Samuel 2:27. Alternate translation: "a man who hears and tells words from God"
"1/4 of a shekel." A shekel is a type of money used in the Old Testament.
This is cultural information added by the Hebrew author. If it is not natural in your language to state this information here, it can be moved to the end of verse 11.
"Seer is the old name for what we call a prophet today"
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These are likely the feast or first-fruit sacrifices, not the sin sacrifices, which must be held at the tabernacle.
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This is a place that the people had designated as holy to make sacrifices and offerings to Yahweh. The writer writes as though it were outside the wall that was around the city.
The writer stops telling the story and gives background information so the reader can understand what happens next.
The term prince is used here instead of king. This is the man whom God has chosen to be king of Israel.
"the land where people from the tribe of Benjamin live"
Here the word "hand" is a metonym for control. Alternate translation: "from the control of the Philistines" or "so the Philistines will no longer control them"
"My people are suffering and I want to help them"
"Yahweh told Samuel"
"the prophet of Yahweh"
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These questions are an expression of deep conviction that Saul is the one whom Yahweh wants to be the king that the Israelites are looking for. The questions can be translated as statements. Alternate translation: "You should know that it is on you that all the desires of Israel are set. They are set on you and your father's family."
Saul is expressing surprise because Benjamin was the smallest tribe in Israel, and other Israelites considered the tribe unimportant. Also, Benjamites considered the clan of which Saul was a member as unimportant. These questions can be translated as statements. Alternate translation: "I am from the tribe of Benjamin, the least important of all tribes. And my clan is the least important clan in our tribe. I do not understand why you are saying that the Israelite people want me and my family to do something important."
The writer assumes that the reader knows that near the place where they would offer sacrifices there was a large building in which people would eat together.
This is the seat of honor.
"30 people"
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Possible meanings are 1) the other food that Saul was to eat along with the meat or 2) other parts of the bull.
In the original language it is not clear who is speaking. It is possible that the cook is speaking to Saul. Alternate translation: "Then the cook said"
This is a normal place for family and guests to eat, visit, and sleep. It tends to be cooler in the evening and at night than the inside of the house.
What Saul was doing on the rooftop can be made explicit. Alternate translation: "while Saul was sleeping on the rooftop, Samuel called to him and said"
It is possible that Samuel speaks all of these words. Alternate translation: "ahead of us, and when he has gone ahead, you must stay"
"so that I can tell you God's message for you"
1 Then Samuel took a flask of oil, poured it on Saul's head, and kissed him. He said, "Has not Yahweh anointed you to be a ruler over his inheritance? 2 When you leave me today, you will find two men near Rachel's tomb, in the territory of Benjamin at Zelzah. They will say to you, 'The donkeys that you were looking for have been found. Now your father has stopped caring about the donkeys and is anxious about you, saying, "What should I do about my son?"' 3 Then you will go on further from there, and you will come to the oak of Tabor. Three men going to God at Bethel will meet you there, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. 4 They will greet you and give you two loaves of bread, which you will take from their hands. 5 After that, you will come to the hill of God, where the garrison of the Philistines is. When you arrive at the city, you will meet a group of prophets coming down from the high place with a lute, a tambourine, a flute, and a harp before them; they will be prophesying. 6 The Spirit of Yahweh will rush upon you, and you will prophesy with them, and you will be changed into a different man. 7 Now, when these signs come to you, do whatever your hand finds to do, for God is with you. 8 Go down before me to Gilgal. Then I will come down to you to offer burnt offerings and to sacrifice peace offerings. Wait seven days until I come to you and show you what you must do."
9 When Saul turned his back to leave Samuel, God gave him another heart. Then all these signs came to pass that day. 10 When they came to the hill, a group of prophets met him, and the Spirit of God rushed upon him so that he prophesied with them. 11 When everyone who knew him before saw him prophesying with the prophets, the people said to each other, "What has happened to the son of Kish? Is Saul one of the prophets now?" 12 A man who was from that same place answered, "Then who is their father?" Because of this, it became a saying, "Is Saul also one of the prophets?" 13 When he finished prophesying, he came to the high place.
14 Then Saul's uncle said to him and his servant, "Where did you go?" He replied, "To search for the donkeys. When we saw that we could not find them, we went to Samuel." 15 Saul's uncle said, "Please tell me what Samuel said to you." 16 Saul replied to his uncle, "He told us plainly that the donkeys had been found." But he did not tell him about the matter of the kingdom, of which Samuel had spoken.
17 Now Samuel called the people together before Yahweh at Mizpah. 18 He said to the people of Israel, "This is what Yahweh, the God of Israel says: 'I brought up Israel out of Egypt, and I rescued you from the hand of the Egyptians, and from the hand of all the kingdoms that oppressed you.' 19 But today you have rejected your God, who saves you from all of your calamities and your distresses; and you have said to him, 'Set a king over us.' Now present yourselves before Yahweh by your tribes and by your clans." 20 So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was chosen. 21 Then he brought the tribe of Benjamin near by their clans; and the clan of the Matrites was chosen; and Saul son of Kish was chosen. But when they went looking for him, he could not be found. 22 Then the people wanted to ask God more questions, "Is there still another man to come?" Yahweh answered, "He has hidden himself among the baggage." 23 Then they ran and retrieved Saul from there. When he stood among the people, he was taller than any of the people from his shoulders upward. 24 Then Samuel said to the people, "Do you see the man whom Yahweh has chosen? There is no one like him among all the people!" All the people shouted, "Long live the king!"
25 Then Samuel told the people the customs and rules of kingship, wrote them down in a book, and placed it before Yahweh. Samuel then sent all the people away, each man to his own house. 26 Saul also went to his home at Gibeah, and with him went some strong men, whose hearts God had touched. 27 But some worthless men said, "How can this man save us?" These people despised Saul and did not bring him any gifts. But Saul kept silent. [1]
This is the first chapter about King Saul.
Samuel told Saul that God had chosen him to be king, and on the way home he would meet some prophets. Saul would then begin prophesying and God would give him the Holy Spirit to help him to know what to do. Samuel told everyone to come to Mizpah where he announced that God had chosen Saul to be their king. (See: prophet and holyspirit)
This chapter uses rhetorical questions to express different ideas: to state a fact
Samuel frequently uses idioms when prophesying: "going to God" means "going to worship God"; "take it from their hands" means "accept their gift"; "rush upon you" means "control you"; "hand finds to do" means "what you think you should do"; "God is with you" means "God is directing you"; "another heart" means "a different way of thinking"; "came to pass" means "happened"; "before Yahweh" means "to do work for Yahweh"; and "hearts God had touched" means "God had made them want to help Saul."
In Israelite culture, when a prophet poured oil on someone's head, that person received a blessing from Yahweh.
a small container made from baked clay
Samuel knows the answer to his question. He is reminding Saul that Yahweh has chosen him to be king of Israel. Alternate translation: "Yahweh has certainly anointed you to be a ruler over his inheritance."
This is the name of a place.
Saul's father is now concerned about Saul and wants to find him.
This is the name of a place.
The hands are a synecdoche for the person. "take from them" or "accept"
This is a musical instrument with a head like a drum that can be hit and with pieces of metal around the side that sound when the instrument is shaken.
The phrase "rush upon" means that Yahweh's Spirit will influence Saul. In this case it means it means he will make Saul prophesy and act like a different person.
Here Samuel speaks of Saul's hand as if it were a person trying to find things. Alternate translation: "do whatever you think is right to do"
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God enabled Samuel to think differently from the way he had thought before.
Samuel speaks as if the Spirit of Yahweh were a person running up to Saul and taking complete control of him. See how you translated this in [1 Samuel 10:6]
Possible meanings are 1) the people are asking for information or 2) this is a rhetorical question that means Saul is not important. Alternate translation: "Kish is not an important person, so it cannot be true that his son has become a prophet!"
"Saul, the son of Kish"
This man uses a rhetorical question to remind people that being a prophet has nothing to do with who one's parents are. The question can be translated as a statement. Alternate translation: "It does not matter who the parents of these other prophets are. What matters is that, amazingly, Saul is speaking messages from God."
This became a proverb among the Israelites. Apparently people said this to express surprise when a person unexpectedly did something that he had not done before. The implied meaning of the question can be stated explicitly. Alternate translation: "And that is why, when people cannot believe some report, they think about what happened to Saul and say, 'Is Saul really one of the prophets?'"
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"Then the brother of Saul's father said to Saul"
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"Saul did not tell his uncle that God had appointed him to be the king of Israel"
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The name "Israel" is a metonym for the people of Israel. "I brought the people of Israel out of Egypt"
The word "hand" is a metonym for power. Alternate translation: "the power of the Egyptians ... the power of all the kingdoms"
Samuel is speaking of the time since Israel had begun to reject God, not only the time since the sun had last set.
"Give us a king to rule us"
"gather together by tribes and clans and come to stand before Yahweh"
This can be translated in active form. It is probably best not to say how the people knew whom Yahweh had chosen. Alternate translation: "Yahweh chose the tribe of Benjamin"
This can be translated in active form. It is probably best not to say how the people knew whom Yahweh had chosen. Alternate translation: "Yahweh chose the clan of the Matrites ... Yahweh chose Saul son of Kish"
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The other tall people in Israel did not even come up to his shoulders. See how you translated this in 1 Samuel 9:2.
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The abstract noun "kingship" can be translated with a noun clause. Alternate translation: "the customs and rules that a king would be required to follow"
God touching a person's heart is an idiom that means God put something in their mind or moved them to do something. Alternate translation: "who wanted to go with Saul because God had changed their thinking"
This is a rhetorical question that is used to express sarcasm. Alternate translation: "This man has no power to save us!"
strongly disliked or hated
1 Then Nahash the Ammonite went and besieged Jabesh Gilead. All the men of Jabesh said to Nahash, "Make a covenant with us, and we will serve you." 2 Nahash the Ammonite replied, "On this condition will I make a treaty with you, that I gouge out all of your right eyes, and in this way bring disgrace on all Israel." 3 Then the elders of Jabesh replied to him, "Leave us alone for seven days, so that we may send messengers to all the territory of Israel. Then, if there is no one to save us, we will surrender to you." 4 The messengers came to Gibeah, where Saul lived, and told the people what had happened. All the people wept loudly. 5 Now Saul was following the oxen out of the field. Saul said, "What is wrong with the people that they are weeping?" They told Saul what the men of Jabesh had said.
6 When Saul heard what they said, the Spirit of God rushed upon him, and he was very angry. 7 He took a yoke of oxen, cut them into pieces, and sent them throughout all the territory of Israel with the messengers. He said, "Whoever does not come out after Saul and after Samuel, this is what will be done to his oxen." Then the terror of Yahweh fell on the people, and they came out together as one man. 8 When he mustered them at Bezek, the people of Israel were three hundred thousand, and the men of Judah thirty thousand. 9 They said to the messengers that came, "You will tell the men of Jabesh Gilead, 'Tomorrow, by the time the sun is hot, deliverance will be yours.'" So the messengers went and told the men of Jabesh, and they were glad. 10 Then the men of Jabesh said to Nahash, "Tomorrow we will surrender to you, and you can do to us whatever seems good to you." 11 The next day Saul put the people in three groups. They came into the middle of the camp during the morning watch, and they attacked and defeated the Ammonites until the heat of the day. Those who survived were scattered, so that no two of them were left together.
12 Then the people said to Samuel, "Who was it who said, 'Will Saul reign over us?' Bring the men, so we can put them to death." 13 But Saul said, "No one must be put to death this day, because today Yahweh has brought about deliverance in Israel."
14 Then Samuel said to the people, "Come, let us go to Gilgal and renew the kingship there." 15 So all the people went to Gilgal and made Saul king before Yahweh in Gilgal. There they sacrificed peace offerings before Yahweh, and Saul and all the men of Israel rejoiced greatly.
This chapter continues the story of King Saul by telling of his first victory in war.
Nahash, king of the Ammonites, and his army surrounded the Israeli town of Jabesh Gilead. When the city's leaders asked for peace terms, Nahash demanded the right to poke out one eye of every man in order to show Israel their weakness. When Saul heard this, he called for all of Israel to help save this city. Many people came to help Saul's army. Israel was victorious and everyone wanted Saul as their king. At this time, Israel was not a truly unified country, even though it is often spoken of as one country.
The idioms in this chapter explain the effect God has on his people: "rushed upon him" means "empowered him"; "terror ... fell" means "they became afraid"; "as one man" means "they all agreed"; and "put to death" means "kill."
This is a man from Ammon, a descendent of Lot, Abraham's nephew.
This is the name of a place.
"I cut out" or "I pluck out"
"bring shame on" or "bring a bad reputation to"
"7 days"
This is the name of a place.
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The phrase "rushed upon" means Yahweh's Spirit influenced Saul. In this case he enabled Saul to cause the people to fearfully respect him as their king and to join his army. See how you translated a similar phrase in 1 Samuel 10:6.
Saul was calling all the men of Israel to come fight against Nahash and the Ammonites.
Yahweh enabled people to fearfully respect Saul as their king. The result was that the men rallied together with Saul at Bezek.
This is the name of a town near Jabesh Gilead.
"the people of Israel were 300,000, and the men of Judah were 30,000"
"They" refers to Samuel and Saul.
"before the hottest part of the day" or "before noon"
These are the names of places. See how you translated them in 1 Samuel 11:1.
This is the name of a king. See how you translated this name in 1 Samuel 11:1.
This was before dawn when most people in the camp were still asleep.
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"made Saul king while Yahweh watched"
Part of Samuel's service to Yahweh is to offer sacrifices even though he is not from the line of Aaron or Levi.
1 Samuel said to all Israel, "I have listened to everything you said to me, and I have set a king to reign over you. 2 Now, here is the king walking before you; and I am old and gray; and, my sons are with you. I have walked before you from my youth until today. 3 Here I am; testify against me before Yahweh and before his anointed one. Whose ox have I taken? Whose donkey have I taken? Whom have I defrauded? Whom have I oppressed? From whose hand have I taken a bribe to blind my eyes with? Testify against me, and I will restore it to you." 4 They said, "You have not defrauded us, oppressed us, or stolen anything from any man's hand." 5 He said to them, "Yahweh is witness against you, and his anointed one is witness today, that you have found nothing in my hand." They replied, "Yahweh is witness."
6 Samuel said to the people, "It is Yahweh who appointed Moses and Aaron, and who brought your fathers up from the land of Egypt. 7 Now then, present yourself, so that I may plead with you before Yahweh about all of the righteous deeds of Yahweh, which he did for you and your fathers. 8 When Jacob came to Egypt, and your ancestors cried out to Yahweh, then Yahweh sent Moses and Aaron, who led your ancestors out of Egypt and they settled in this place. 9 But they forgot Yahweh their God; he sold them into the hand of Sisera, captain of the armies of Hazor, into the hand of the Philistines, and into the hand of the king of Moab; these all fought against your ancestors. 10 They cried out to Yahweh and said, 'We have sinned, because we have abandoned Yahweh and have served the Baals and the Ashtoreths. But now rescue us from the hand of our enemies, and we will serve you.' 11 So Yahweh sent Jerub-Baal, Bedan, Jephthah, and Samuel, and gave you victory over your enemies all around you, so that you lived in security. 12 When you saw that Nahash the king of the people of Ammon came against you, you said to me, 'No, a king must rule over us'—even though Yahweh your God was your king. 13 Now here is the king whom you have chosen, whom you have asked for and whom Yahweh has now appointed as king over you. 14 If you fear Yahweh, serve him, obey his voice, and not rebel against the command of Yahweh, then both you and the king who reigns over you will be followers of Yahweh your God. 15 If you do not obey the voice of Yahweh, but rebel against the commands of Yahweh, then Yahweh's hand will be against you, as it was against your ancestors. 16 Even now present yourself and see this great thing which Yahweh will do before your eyes. 17 Is it not the wheat harvest today? I will call upon Yahweh, that he may send thunder and rain. Then you will know and see that your wickedness is great, which you have done in the sight of Yahweh, in asking for yourselves a king." 18 So Samuel called to Yahweh; and that same day Yahweh sent thunder and rain. Then all the people greatly feared Yahweh and Samuel.
19 Then all the people said to Samuel, "Pray for your servants to Yahweh your God, so that we do not die. For we have added to all our sins this evil in asking for a king for ourselves." 20 Samuel replied, "Do not be afraid. You have done all this evil, but do not turn away from Yahweh, but serve Yahweh with all your heart. 21 Do not turn away after empty things that cannot profit or rescue you, because they are useless. 22 For the sake of his great name, Yahweh will not reject his people, because it has pleased Yahweh to make you a people for himself. 23 As for me, far be it from me that I should sin against Yahweh by ceasing to pray for you. I will teach you the way that is good and right. 24 Only fear Yahweh and serve him in truth with all your heart. Consider the great things he has done for you. 25 But if you persist in doing evil, both you and your king will be destroyed."
This chapter serves as a type of farewell address. This is a way for leaders to give instructions to their followers before they leave or die. Samuel first established his holiness before calling on the people to repent of their desire to have a king. (See: holy and repent)
It is common in Scripture to use Israel's history to show how faithful God has been. This gives the readers evidence to trust in Yahweh in their current situation. (See: faithful and trust)
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These expressions mean that people can actually see the kind of lives Saul and Samuel are living. Alternate translation: "the king's life was seen ... My life was seen"
By this statement, Samuel is challenging the people to speak up if he has done anything wrong to anyone. Alternate translation: "I stand in front of you now. I ask you to speak in front of Yahweh and his anointed king if I have done you any wrong"
Samuel uses rhetorical questions to remind the people that he has never stolen their animals. Alternate translation: "I have never stolen a prized animal from anyone."
Samuel uses another rhetorical question to say he has always been honest. Alternate translation: "I have never cheated or bribed any man."
"If I have done any of these evil things, speak now, and I will pay back what I owe. I will make right any wrong"
This phrase means what a person possesses or what they have done to obtain favor from others. This is a polite way of saying he has not stolen, nor has he given or taken bribes.
This phrase means what a person possesses or what they have done to obtain favor from others. This is a polite way of saying he has not stolen, nor has he given or taken bribes.
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Samuel is calling their attention to the history of Yahweh's dealing with Israel, which has been filled with goodness and purpose.
These are names of men.
"into the power of Sisera ... Philistines ... king of Moab"
This is the name of a man.
This is the name of a place.
This is an expression for God giving them over to their enemies to be their slaves.
"They" refers to the nation of Israel.
Serving here is referring to acting worshipful towards the false gods. Alternate translation: "have worshiped false gods and goddesses"
This statement is using "hand" to refer to power. Alternate translation: "the power or control of our enemies"
This is sometimes translated in other versions, as Jerubbaal. This is a name of godly honor and strength to fight the false god.
Samuel is telling the story of what God did after the people's confession of sin and plea for help.
These are the names of some judges that God raised up. Samuel included himself in this list.
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These two phrases have similar meanings and emphasize that this is the king whom the people wanted.
These similar words are used to emphasize how important this is.
This speaks of Yahweh punishing the people as his "hand" being against them. The word "hand" here represents Yahweh's power and control. Alternate translation: "Yahweh will punish you, just as he punished your ancestors"
The word "eyes" here represents the people of the nation of Israel. Alternate translation: "out in the open where all of the nation of Israel may see"
Samuel knows it is harvest time. He is using a rhetorical question to emphasize that it does not usually rain at this time so the people will know that the rain that will ruin their harvest is a judgment from Yahweh. Alternate translation: "It is harvest time and does not usually rain at this time"
Samuel is asking Yahweh to punish Israel for asking for a king by sending a rainstorm during the harvest which will ruin the grain.
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The ultimate punishment for sin is death. The nation of Israel had seen Yahweh destroy the nations that had oppressed them. They were concerned that they had become "dedicated for destruction" like those nations.
The people did evil and were afraid of God destroying them. Alternate translation: "Do not be afraid that God will be angry and destroy you because of this sin"
"pursue worship of false gods"
Here "name" refers to the reputation of Yahweh. Alternate translation: "So that people will continue to honor and respect Yahweh"
The people are filled with fear because of the rain and thunder that Yahweh sent when Samuel prayed. Some people may believe Samuel would use his prayers to harm them.
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1 Saul was thirty years old when he began to reign; when he had reigned forty years over Israel, 2 he chose three thousand men of Israel. Two thousand were with him in Mikmash and in the hill country of Bethel, while a thousand were with Jonathan in Gibeah of Benjamin. The rest of the soldiers he sent home, each man to his tent. 3 Jonathan defeated the garrison of the Philistines that was at Geba and the Philistines heard of it. Then Saul blew the ram's horn throughout all the land, saying, "Let the Hebrews hear." 4 All Israel heard that Saul had defeated the garrison of the Philistines, and also that Israel had become a rotten smell to the Philistines. Then the soldiers were summoned together to join Saul at Gilgal.
5 The Philistines gathered together to fight against Israel, with three thousand chariots, six thousand men to drive the chariots, and troops as numerous as the sand on the seashore. They came up and encamped at Mikmash, east of Beth Aven. 6 When the men of Israel saw that they were in trouble—for the people were distressed, the people hid in caves, in the underbrush, in rocks, in wells, and in pits. 7 Some of the Hebrews went over the Jordan to the land of Gad and Gilead. But Saul was still at Gilgal, and all the people followed him trembling.
8 He waited seven days, the time Samuel had set. But Samuel did not come to Gilgal, and the people were scattering from Saul. 9 Saul said, "Bring me the burnt offering and the peace offerings." Then he offered the burnt offering. 10 As soon as he finished offering the burnt offering Samuel arrived. Saul went out to meet him and to greet him. 11 Then Samuel said, "What have you done?" Saul replied, "When I saw that the people were leaving me, and that you did not come within the set time, and that the Philistines had assembled at Mikmash, 12 I said, 'Now the Philistines will come down against me at Gilgal, and I have not sought the favor of Yahweh.' So I forced myself to offer the burnt offering." 13 Then Samuel said to Saul, "You have acted foolishly. You have not kept the command of Yahweh your God that he commanded you. For then Yahweh would have established your rule over Israel forever. 14 But now your rule will not continue. Yahweh has sought out a man after his own heart, and Yahweh has appointed him to be prince over his people, because you have not obeyed what he commanded you." 15 Then Samuel arose and went up from Gilgal to Gibeah of Benjamin.
Then Saul numbered the people who were present with him, about six hundred men. 16 Saul, his son Jonathan, and the people who were present with them, stayed in Geba of Benjamin. But the Philistines camped at Mikmash. 17 Raiders came from the camp of the Philistines in three groups. One group turned toward Ophrah, to the land of Shual. 18 Another group turned toward Beth Horon, and another group turned toward the border that overlooks the Valley of Zeboyim toward the wilderness.
19 No blacksmith could be found throughout all of Israel, because the Philistines said, "Otherwise the Hebrews would make swords or spears for themselves." 20 But all the men of Israel used to go down to the Philistines, each to sharpen his plow points, his mattock, his ax, and his sickle. 21 The charge was two-thirds of a shekel for the plow points, and the mattocks, and one-third of a shekel for sharpening axes and for straightening the goads. 22 So on the day of battle, there were no swords or spears found in the hands of any of the soldiers who were with Saul and Jonathan; only Saul and his son Jonathan had them. 23 The garrison of the Philistines went out to the pass of Mikmash.
This chapter is the beginning of a story about Jonathan's victory over the Philistines.
Saul sent most of his army home before Jonathan attacked and defeated a Philistine garrison. This attack made the Philistines very angry, and they brought a huge army into Israel and camped at the top of a hill. Most of Saul's army ran away in fear and hid from the Philistines. There are many aspects of this story that give the reader the impression that Israel was unprepared for battle.
Wanting to express the vast number of enemy soldiers, the author uses a hyperbole: "as numerous as the sand on the seashore," meaning "too many to count."
Samuel has renewed Saul's kingdom at Gilgal and Samuel has reminded the people to follow the Lord.
The text of this verse in ancient copies is uncertain, so modern versions have many different translations. They are all attempts to represent the most probable meaning of the original text.
"chose 3,000 men"
"2,000 men were with him"
This is the name of a city.
Gibeah is a town. See how you translated this in 1 Samuel 10:26.
"He sent the rest of the soldiers home"
"military base of the Philistines" or "military camp of the Philistines"
This is the name of the town that the Philistine garrison was stationed in.
Possible meanings are that 1) Saul was taking responsibility for Jonathan's actions or 2) Saul was taking credit for Jonathan's actions.
The Philistines hating the Israelites is spoken of as if the Israelites had become a bad smell that offended the Philistines. Alternate translation: "the Philistines hated the Israelites"
This can be stated in active form. Alternate translation: "Saul called the soldiers together to join him at Gilgal"
"3,000 ... 6,000"
This is an exaggeration that means a group of soldiers so large that it was difficult to count them.
This is the name of a place.
This is the name of a place.
The Philistines had gathered together to fight against Israel.
This phrase refers to the nation of Israel.
"the people worried greatly"
The people were greatly afraid.
"according to the time Samuel had told them he would come"
This can be stated in active form. Alternate translation: "the people had started to leave Saul"
Only the line of Aaron was permitted to perform the burnt offering sacrifice to God.
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Samuel was not really asking a question, but giving a rebuke to Saul. Saul sought to defend his actions even though they were wrong.
Michmash is the name of a place. See how you translated this in 1 Samuel 13:2.
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This may sound better in your language: "the command of Yahweh your God that he gave you."
Saul was to wait for Samuel to come and sacrifice the burnt offering to God. He was not to perform the sacrifice himself.
"set up your rule" or "authorized your rule" or "appointed your rule"
This is a litotes that can be stated in the positive form. Alternate translation: "your rule will end soon"
Here "heart" represents Yahweh's desire or will. The phrase "man after his own heart" is an idiom that means to be a person who does what Yahweh desires. Alternate translation: "a man who is the kind of person he wants" or "a man who will obey him"
This is an idiom for "Samuel left and went up."
Gilgal is a city. See how you translated this in 1 Samuel 7:15.
Gibeah is a town. See how you translated this in 1 Samuel 10:26.
"600 men"
Geba is a town. See how you translated this in 1 Samuel 13:3.
Michmash is the name of a place. See how you translated this in 1 Samuel 13:2.
Raiders are normally military people who attack enemy villages for their food and other supplies.
These are the names of places.
These are the names of places.
The narrative shifts to background information regarding blacksmiths in Israel.
This can be stated in active form. Alternate translation: "No one could find a blacksmith"
Here "blacksmith" refers to someone who made or sharpened metal tools and weapons.
The words "plow points" refer to the point of a metal tool used for digging up the ground for planting crops.
These are common garden tools.
A "mattock" is a broad-bladed axe, with a horizontal blade that is used for breaking up hard soil.
a curved blade for cutting grasses and grain stalks
The shekel is divided into 3 parts, 2 of 3 parts are given. "2/3 of a shekel"
"taking out the bend and making the ox goad straight again so it could be used"
The narrative continues.
This explains in part why Saul's army was afraid. They did not have any weapons to fight.
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1 One day, Jonathan son of Saul said to the young man who was his armor bearer, "Come, let us go over to the Philistines' garrison on the other side." But he did not tell his father. 2 Saul was staying on the outskirts of Gibeah under the pomegranate tree that is in Migron. About six hundred men were with him, 3 including Ahijah son of Ahitub (Ichabod's brother) son of Phinehas son of Eli, the priest of Yahweh at Shiloh, who wore an ephod. The people did not know that Jonathan was gone. 4 On each side of the pass through which Jonathan wanted to go in order to get to the Philistines' garrison, there was a rocky cliff on one side and another rocky cliff on the other side. One rocky cliff was named Bozez and the other rocky cliff was named Seneh. 5 One rocky cliff stood on the north in front of Mikmash, and the other on the south in front of Geba.
6 Jonathan said to his young armor bearer, "Come, let us cross over to the garrison of these uncircumcised fellows. It may be that Yahweh will work on our behalf, for nothing can stop Yahweh from saving by many or by few people." 7 His armor bearer replied, "Do everything that is in your heart. Go ahead, see, I am with you, to obey all your commands." 8 Then Jonathan said, "We will cross over to the men, and we will show ourselves to them. 9 If they say to us, 'Wait there until we come over to you'—then we will stay in our place and will not cross over to them. 10 But if they reply, 'Come over to us,' then we will cross over; because Yahweh has given them into our hand. This will be the sign to us." 11 So both of them revealed themselves to the garrison of the Philistines. The Philistines said, "Look, Hebrews are coming out of the holes where they have hidden themselves." 12 Then the men of the garrison called to Jonathan and his armor bearer, and said, "Come up to us, and we will show you something." Jonathan said to his armor bearer, "Follow after me, because Yahweh has given them into the hand of Israel." 13 Jonathan climbed up on his hands and feet, and his armor bearer followed behind him. The Philistines were put to death before Jonathan, and his armor bearer put some to death behind him. 14 That first attack that Jonathan and his armor bearer made, killed about twenty men within an area of half an acre. 15 There was a panic in the camp, in the field, and among the people. Even the garrison and the raiders panicked. The earth quaked, and there was a great panic.
16 Then Saul's watchmen in Gibeah of Benjamin looked; the crowd of Philistine soldiers was dispersing, and they were going here and there. 17 Then Saul said to the people that were with him, "Count and see who is missing from us." When they had counted, Jonathan and his armor bearer were missing. 18 Saul said to Ahijah, "Bring the ark of God here," for at that time it was with the people of Israel. 19 While Saul was talking to the priest, the commotion in the camp of the Philistines was continuing and increasing. Then Saul said to the priest, "Withdraw your hand." 20 Saul and all the people who were with him rallied and went into battle. Every Philistine's sword was against his fellow countrymen, and there was very great tumult. 21 Now those Hebrews who previously had been with the Philistines, and who had gone with them into the camp, even they joined with Israel who were with Saul and Jonathan. 22 When all the men of Israel who had hidden themselves in the hills near Ephraim heard that the Philistines were fleeing, even they chased after them in battle. 23 So Yahweh saved Israel that day, and the battle passed beyond Beth Aven.
24 That day the men of Israel were distressed because Saul had put the people under an oath and said, "Cursed be the man that eats any food until evening and I am avenged on my enemies." So none of the troops tasted food. 25 Then all the people entered the forest and there was honey upon the ground. 26 When the people entered into the forest, the honey flowed, but no one put his hand to his mouth for the people feared the curse. 27 But Jonathan had not heard that his father had bound the people with an oath. He reached out the tip of the staff that was in his hand and dipped it in the honeycomb. He raised his hand to his mouth, and his eyes brightened. 28 Then one of the people, answered, "Your father strictly charged the people with an oath, by saying, 'Cursed be the man that eats food on this day,' even though the people are weak from hunger." 29 Then Jonathan said, "My father has made trouble for the land. See how my eyes have become brightened because I tasted a little of this honey. 30 How much better if the people had eaten freely today of the plunder from their enemies that they found? Because now the slaughter has not been great among the Philistines."
31 They attacked the Philistines that day from Mikmash to Aijalon. The people were very weary. 32 The people rushed greedily on the plunder and took sheep, cattle and calves, and killed them on the ground. The people ate them with the blood. 33 Then they told Saul, "Look, the people are sinning against Yahweh by eating with the blood." Saul said, "You have acted unfaithfully. Now, roll a big stone here to me." 34 Saul said, "Go out among the people, and tell them, 'Let every man bring his cattle and his sheep, and slaughter them here and eat them. Do not sin against Yahweh by eating meat with the blood.'" So each of the people brought his own ox with him that night and killed it there. 35 Saul built an altar to Yahweh, which was the first altar that he built to Yahweh.
36 Then Saul said, "Let us pursue the Philistines by night and plunder them until the morning light; let us not leave one of them alive." They replied, "Do whatever seems good to you." But the priest said, "Let us approach God here." 37 Saul asked God, "Should I pursue the Philistines? Will you give them into the hand of Israel?" But God did not answer him that day. 38 Then Saul said, "Come here, all you leaders of the people; learn and see how this sin has happened today. 39 For, as Yahweh lives, who saves Israel, even if it is in Jonathan my son, he will surely die." But none of the men among all the people answered him. 40 Then he said to all Israel, "You must stand on one side, and I and Jonathan my son will be on the other." The people said to Saul, "Do what seems good to you." 41 Saul said, "Yahweh, God of Israel! If this sin has been committed by me or by my son Jonathan, then, Yahweh, God of Israel, give the Urim. But if this sin has been committed by your people Israel, give the Thummim." [1] Then Jonathan and Saul were taken by lot, but the army was exonerated. 42 Then Saul said, "Cast lots between me and Jonathan my son." Then Jonathan was taken by lot.
43 Then Saul said to Jonathan, "Tell me what you have done." Jonathan told him, "I tasted a little honey with the end of the rod that was in my hand. Here I am; I will die." 44 Saul said, "God do so and more also to me, if you do not die, Jonathan." 45 Then the people said to Saul, "Should Jonathan die, who has accomplished this great salvation for Israel? Far from it! As Yahweh lives, not one hair of his head will fall to the ground, for he has worked with God today." So the people ransomed Jonathan so that he did not die. 46 Then Saul stopped pursuing the Philistines, and the Philistines went to their own place.
47 When Saul had taken the kingship over Israel, he fought against all his enemies on every side. He fought against Moab, the Ammonites, Edom, the kings of Zobah, and the Philistines. Wherever he turned, he inflicted punishment on them. 48 He acted with great courage and defeated the Amalekites. He rescued Israel out of the hands of those who plundered them.
49 The sons of Saul were Jonathan, Ishvi, and Malki-Shua. The names of his two daughters were Merab, the firstborn, and Michal, the younger. 50 The name of Saul's wife was Ahinoam; she was the daughter of Ahimaaz. The name of the captain of his army was Abner son of Ner, Saul's uncle. 51 Kish was Saul's father; and Ner, the father of Abner, was the son of Abiel.
52 There was hard fighting against the Philistines all the days of Saul. When Saul saw any mighty man, or any valiant man, he attached him to himself.
This chapter completes the story of Jonathan's victory over the Philistines.
Jonathan took his armor bearer to where the Philistines were on the top of the hill. He said God could use a few people just as easily as he could use many people to win his battles. He and his armor bearer started killing the Philistines, and suddenly the Philistines began fighting each other or running away. The rest of Israel, who had hidden, came and chased the Philistines. Even though Israel had a king, God was still in control of the nation of Israel.
The people of Israel often used the term "uncircumcised" to refer to Gentiles. Here it is used to mean the Philistines. (See: circumcise)
Jonathan begins his second raid on the Philistines' army.
a teenage boy who is responsible for caring for his master's weapons of war
This is an outpost staffed by the Philistine army.
This is the name of a hill north of Jerusalem.
a tree whose fruit is thick skinned, round, red and has many seeds to eat
"Migron" is the name of a place north of Jerusalem.
"600 men were with him"
"Ahitub" and "Ichabod" are names of men.
Phinehas was one of the priests. See how you translated this in 1 Samuel 1:3.
A "cliff" is a rocky height with a steep drop. The cliff was well-known and given the name "Bozez."
This was the name of the other cliff.
towns north of Jerusalem
This was a teenage boy who was responsible for caring for his master's weapons of war. See how you translated this in 1 Samuel 14:1.
a derogatory term used for non-Jewish men
"work for our support" or "help us"
"Yahweh can gain victory" or "Yahweh can win the battle"
These extremes also include everything in between. Alternate translation: "by any number of people"
Here "heart" refers to Jonathan's desires. Alternate translation: "everything that you desire to do"
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"will not go over to the other side of the valley where the Philistines are"
Here "hand" refers to the power to defeat them. Alternate translation: "will enable us to defeat them"
"This will confirm that the Lord will be with us"
"allowed the Philistine soldiers to see them"
the army camp
The Philistines implied that the Hebrews had been hiding in holes in the ground like animals.
This is an idiom that means "we will teach you a lesson."
Here "hand" refers to power to defeat the Philistines. Alternate translation: "will enable Israel to defeat them"
He did this because it was very steep. This could be made explicit. Alternate translation: "So Jonathan climbed up, using his hands and his feet because it was very steep"
This can be stated in active form. Alternate translation: "Jonathan killed the Philistines"
"Jonathan's armor bearer followed him and also killed Philistine soldiers"
An acre of land was the area that a farmer could plow in a day with two oxen yoked together.
The abstract noun "panic" can be translated as a verb or as an adjective. Alternate translation: "The Philistine soldiers in the camp and in the field, and all the people with them, panicked" or "The Philistine soldiers in the camp and in the field, and all the people with them, became very afraid"
the Philistines who were raiding Israelite cities
It may be helpful to state the cause. Alternate translation: "God caused the ground to shake"
This was the town where Saul was born. Translated "Gibeah" as in [1 Samuel 10:26]
These two phrases share similar meanings and emphasize that the soldiers were running away in every direction.
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A few versions have "ephod" here instead of "ark of God."
great noise and confusion
This seems to be an idiom the means "Stop what you are doing." Saul did not want Ahijah to continue to use the ark to ask God for direction. Alternate translation: "Do not bring the sacred chest at this time"
the remnant of the Israelite army that remained with Saul
The swords are spoken of as if they were living people. Alternate translation: "The Philistine soldiers were striking each other with their swords"
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This does not refer to an ambush. These soldiers were hiding because they were afraid of the Philistines. This can be stated explicitly. Alternate translation: "the Israelite soldiers who were afraid and had hidden themselves in the hills"
This is a place in Israel. See how you translated this in [1 Samuel 13:5]
It was understood by the troops that no refreshment was permitted under Saul's oath.
The Philistine soldiers fled through the forests and the Israelite soldiers followed them there.
This is an exaggeration to emphasize how much honey there was in the forest. Alternate translation: "there was a lot of honey everywhere"
Here putting one's "hand to his mouth" is a metonym that means to eat. Alternate translation: "no one ate any"
Jonathan learns of his father's oath.
Here the obligation to obey an oath is spoken of as if the people were bound with ropes. Alternate translation: "commanded that the people obey his oath"
Here "hand to his mouth" is a metonym that means to eat. Alternate translation: "He ate some honey"
This idiom means that he was strengthened. Alternate translation: "he regained his strength"
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This is a metonym that represents the nation of Israel. Alternate translation: "for Israel"
This idiom means that he was strengthened. Alternate translation: "I regained my strength"
Jonathan uses this rhetorical question to say that the people should have been allowed to eat the food in the plunder they had taken. Alternate translation: "It would have been much better if the people had eaten freely today of the plunder that they took from their enemies."
This word refers to the things the people had taken from the battle with their enemy.
Because the troops were not able to eat during the battle, as the day progressed, they became weaker. Because of this, they were not able to kill as many of the Philistines.
Jonathan's words lead the army to sin against God in their great hunger.
This is the name of a town. See how you translated this in 1 Samuel 13:2.
a place in Zebulun in Israel
This refers to the Israelites.
The were so hungry they did not drain the blood first before eating. This was a violation of the Law which was given to Moses for the nation of Israel. This can be made explicit. Alternate translation: "ate them without draining the blood first as required by the law"
This was a violation of the Law which was given to Moses for the nation of Israel. This can be made explicit. Alternate translation: "by eating meat without draining the blood first as required by the law"
Saul is accusing his whole army of acting unfaithfully though this is a generalization because not every soldier acted unfaithfully.
The stone would hold the animals up and make it easier to drain the blood from them.
This would allow Saul to observe if the blood was properly drained from the animals.
Saul had told the people to bring their animals to a big stone to kill and eat.
It is unclear if Saul built this altar with the large stone that the people brought to him in 1 Samuel 14:33.
Saul seeks to continue the fight against the Philistines.
This is stated in a negative way to emphasize the slaughter. It can be stated in positive form. Alternate translation: "let us kill every one of them"
Saul had the support of his army to continue the fight.
Here "approaching God" is associated with asking him counsel. Alternate translation: "Let us ask God what we should do"
Here "hand" refers to the power to defeat them. Alternate translation: "enable us to defeat them"
This implies that God was not willing to help Saul.
This refers to the Israelites.
"find who sinned"
The word "it' refers to the guilt. Alternate translation: "Even if Jonathan my son is the guilty one, he will surely die"
The people remained silent because most of them knew that Jonathan had broken Saul's oath. This can be stated explicitly. Alternate translation: "His men knew who was guilty, but none of them said anything to Saul"
This was a generalization since only the Israelite soldiers were present. Alternate translation: "Then he said to the Israelite soldiers who were there"
The Israelites at that time used special stones called the Urim and the Thummim to receive direction from God. Alternate translation: "Show us by means of the Thummim"
This is a borrowed word from the original language.
This can be stated in active form. Alternate translation: "The lots indicated that either Jonathan or Saul was guilty, but the army was not guilty"
This can be stated in active form. Alternate translation: "Then the lot indicated that Jonathan was guilty"
The lots had just showed that Jonathan had sinned.
"Tell me how you have sinned" or "Tell me what you have done that was wrong"
Possible meanings are 1) "I am willing to die" or 2) "do I deserve to be executed because of doing that?"
Saul makes a second foolish oath in less than one day. Alternate translation: "May God kill me if I do not kill you, Jonathan"
The Army defends and protects Jonathan from Saul.
The people scold Saul. This rhetorical question can be translated as a statement. Alternate translation: "Jonathan has just accomplished this great salvation for Israel. He should surely not die."
This is a metonym for winning the victory that brought about the salvation. Alternate translation: "won this great victory"
The people were expressing their certainty that they would not let anything happen to Jonathan.
This exaggeration shows how the people of Israel would protect Jonathan and keep him safe. This litotes can be stated in a positive form. Alternate translation: "we will protect him from any harm"
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For a brief period Saul served with great courage in defeating Israel's enemies.
This is a metonym that represents the people of Israel. Alternate translation: "the Israelites"
This refers to the people of Moab. Alternate translation: "the Moabites"
This refers to the people of Edom. Alternate translation: "the Edomites"
"Wherever he sent his army"
The word "hand" represents control. Alternate translation: "out of the control"
This is background information on Saul's family.
These are names of men.
These are names of women.
This is the name of a woman.
These are names of men.
These are names of men.
"all of Saul's life"
"he forced him to join his army"
1 Samuel said to Saul, "Yahweh sent me to anoint you king over his people Israel. Now listen to the words of Yahweh. 2 This is what Yahweh of hosts says, 'I have noted what Amalek did to Israel in opposing them on the way, when they came up from Egypt. 3 Now go and attack Amalek and completely destroy all that they have. Do not spare them, but put to death both man and woman, child and infant, cattle and sheep, camel and donkey.'"
4 Saul summoned the people and numbered them at the city of Telaim—two hundred thousand footmen, and ten thousand men of Judah. 5 Then Saul came to the city of Amalek and waited in the valley. 6 Then Saul said to the Kenites, "Go, depart, come out from among the Amalekites, so I do not destroy you along with them. For you showed kindness to all the people of Israel, when they came from Egypt." So the Kenites moved away from the Amalekites. 7 Then Saul attacked the Amalekites, from Havilah as far as Shur, which is east of Egypt. 8 Then he took Agag the king of the Amalekites alive; he completely destroyed all the people with the edge of the sword. 9 But Saul and the people spared Agag, as well as the best of the sheep and cattle, fattened calves and the lambs. Everything that was good, they did not destroy. But they completely destroyed anything that was despised and worthless.
10 Then the word of Yahweh came to Samuel, saying, 11 "I regret that I have set Saul to reign as king, for he has turned back from following me and has not performed my commandments." Samuel was angry; he cried out to Yahweh all night. 12 Samuel got up early to meet Saul in the morning. Samuel was told, "Saul came to Carmel and he set up a monument to himself, then turned and proceeded on down to Gilgal." 13 Then Samuel came to Saul, and Saul said to him, "Blessed are you by Yahweh! I have fulfilled the command of Yahweh." 14 Samuel said, "What then is this bleating of sheep in my ears, and the lowing of the cattle that I hear?" 15 Saul replied, "They have brought them from the Amalekites. For the people spared the best of the sheep and cattle, to sacrifice to Yahweh your God. The rest we have completely destroyed." 16 Then Samuel said to Saul, "Wait, and I will tell you what Yahweh has said to me tonight." Saul said to him, "Speak!"
17 Samuel said, "Though you are little in your own sight, were you not made the head of the tribes of Israel? Then Yahweh anointed you king over Israel, 18 and Yahweh sent you on your way and said, 'Go and completely destroy the sinners, the Amalekites, and fight against them until they are destroyed.' 19 Why did you not obey the voice of Yahweh? Why did you rush to the plunder and do what was evil in the sight of Yahweh?" 20 Then Saul said to Samuel, "I have indeed obeyed the voice of Yahweh, and have gone on the way that Yahweh sent me. I have captured Agag, the king of Amalek, and have completely destroyed the Amalekites. 21 But the people took some of the booty—sheep and cattle, the best of the things devoted to destruction, to sacrifice to Yahweh your God in Gilgal." 22 Samuel replied, "Has Yahweh as much delight in burnt offerings and sacrifices, as in obeying the voice of Yahweh? Obedience is better than sacrifice, and to listen is better than the fat of rams. 23 For rebellion is like the sin of divination, and stubbornness is like wickedness and idolatry. Because you have rejected the word of Yahweh, he has also rejected you from being king."
24 Then Saul said to Samuel, "I have sinned; for I have broken Yahweh's commandment and your words, because I was afraid of the people and obeyed their voice. 25 Now, please pardon my sin, and return with me so that I may worship Yahweh." 26 Samuel said to Saul, "I will not go back with you; for you have rejected the word of Yahweh, and Yahweh has rejected you from being king over Israel." 27 As Samuel turned to leave, Saul took hold of the hem of his robe, and it tore. 28 Samuel said to him, "Yahweh has torn the kingdom of Israel from you today and has given it to a neighbor of yours, one who is better than you. 29 Also, the Strength of Israel will not lie nor change his mind; for he is not a man, that he should change his mind." 30 Then Saul said, "I have sinned. But please honor me now before the elders of my people and before Israel. Turn again with me, that I may worship Yahweh your God." 31 So Samuel turned again after Saul, and Saul worshiped Yahweh.
32 Then Samuel said, "Bring Agag the king of the Amalekites here to me." Agag came to him confined with chains and said, "Surely death is bitter." 33 Samuel replied, "As your sword has made women childless, so must your mother be childless among women." Then Samuel chopped Agag to pieces before Yahweh at Gilgal.
34 Samuel went to Ramah, and Saul went up to his house at Gibeah of Saul. 35 Samuel did not see Saul until the day of his death, for he mourned for Saul. Yahweh regretted that he had made Saul king over Israel.
This is the end of the section on Saul and Samuel (8-15).
Samuel told Saul that God wanted him to completely destroy the Amalekite people and animals. Saul fought the Amalekites and killed all the people except the king. He destroyed the animals that were not very good but saved the best animals. Saul told Samuel he had obeyed God's command. Samuel asked him about the animals Saul had. Saul said he had saved them for a sacrifice to God. God said that obedience was better than sacrifice. Because Saul had disobeyed him, God had chosen someone else to become king.
"He has turned back from following me" is an idiom meaning "he has stopped obeying me."
When Saul insisted that he had obeyed God, Samuel rebuked him with these rhetorical questions: "What then is this bleating of sheep in my ears, and the lowing of the oxen that I hear?"; "Though you are little in your own sight, were you not made the head of the tribes of Israel?"; "Why then did you not obey the voice of Yahweh, but instead you seized the booty and did what was evil in the sight of Yahweh?"; and "Has Yahweh as much delight in burnt offerings and sacrifices, as in obeying the voice of Yahweh?"
"the message of Yahweh"
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These two phrases mean the same thing. The second phrase gives specific details about what they are to destroy completely.
"Do not allow any of them to live"
"the army"
"counted them"
"200,000 footmen, and 10,000 men of Judah"
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a nomad people group that had always been friendly to the nation of Israel
These are the names of places.
Yahweh had told Saul to destroy everything, but here Saul disobeys Yahweh's command.
Here Saul represents himself accompanied by his army. Alternate translation: "Saul and his army took Agag" or "Saul and his army captured Agag"
The "edge of the sword" represents the swords and other weapons that soldiers used in battle. Here Saul represents himself accompanied by his army. Alternate translation: "they completely destroyed all of the people with their swords" or "they killed all of the people with their swords"
Saul disobeyed God by letting Agag live.
Saul disobeyed God by keeping the best of the livestock.
The idiom "the word of Yahweh came to" is used to introduce a special message from God. Alternate translation: "Yahweh gave a message to Samuel. He said," or "Yahweh spoke this message to Samuel:"
"I am sorry"
Saul not obeying Yahweh is spoken of as if Saul had physically turned away from walking behind God. Alternate translation: "he has stopped following me"
"has not obeyed what I commanded him to do." Saul was to completely destroy everything and everyone. God had placed a ban on the Amalekites. But Saul permitted some livestock to live.
Possible meanings are 1) Samuel was angry with Saul for his disobedience or 2) Samuel was disturbed.
"Someone told Samuel"
Saul was full of pride.
Gilgal was lower in elevation than Carmel.
It is not clear if Saul understood that he had not fully obeyed God's command to completely destroy the Amalekites.
Samuel questions why Saul did not utterly destroyed the Amalekites.
These are the sounds that these animals make. Your language may have different terms for these.
These two phrases mean the same thing. Here "in my ears" refers to hearing.
The word "they" and the phrase "the people" here both represent Saul's army. Saul is blaming the people rather than himself.
Saul is arguing that animals for sacrifice were an exception to Yahweh's command to destroy everything.
Saul here does not describe Samuel's God as his own God.
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Here sight represents judgment or evaluation. Alternate translation: "in your own opinion" or "in your judgment"
Samuel uses this question to remind Saul of now much God had given him. This question can be translated as a statement. Alternate translation: "Yahweh made you the ruler of the tribes of Israel!"
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Samuel asks this question to rebuke Saul for disobeying Yahweh. This question can be translated as a statement. Alternate translation: "You should have obeyed the voice of Yahweh!"
Here "voice" refers to the commands that Yahweh spoke. Alternate translation: "the things that Yahweh commanded"
Samuel asks this question to rebuke Saul for disobeying Yahweh. This question can be translated as a statement. Alternate translation: "You should not have rushed to the plunder and done what was evil in the sight of Yahweh!"
Here "sight" refers to Yahweh's thoughts or opinion. Alternate translation: "what Yahweh considers to be evil" or "what is evil in Yahweh's judgment"
This is an emphatic statement. It is unclear if Saul thought this was true, or if he was simply making excuses for his sin.
Here "voice" refers to the commands that Yahweh spoke. Alternate translation: "the things that Yahweh commanded"
This is the name of the king of the Amalekites.
This appears to be shifting the blame to the people.
"animals that Yahweh commanded them to destroy"
This is the name of a place.
Samuel asks this question to emphasize that obedience is much more important than sacrifice. This can be translated as a statement. Alternate translation: "Yahweh does not delight in burnt offerings and sacrifices as much as in obeying his voice!"
Here "voice" refers to the commands that Yahweh spoke. Alternate translation: "the things that Yahweh commanded"
God wanted Saul's complete obedience in the destruction of the Amalekites. Nothing in the land was fit for sacrifice.
"better than to sacrifice the fat of rams as a burnt offering"
The abstract noun "rebellion" can be translated with a verb. Alternate translation: "to rebel is as sinful as practicing divination"
The abstract noun "stubbornness" can be translated with a verb and the abstract noun "wickedness" can be translated as an adjective. Alternate translation: "being stubborn is as bad as doing wicked things and practicing idolatry"
"Yahweh's message" or "Yahweh's command"
"decided that you will no longer be king"
This is an idiom that means he had disobeyed the commandment. Alternate translation: "I have disobeyed what Yahweh commanded"
This is the reason Saul gives for not obeying God. Alternate translation: "because I was afraid of the soldiers"
Here "voice" refers to what the soldiers asked Saul to do. Alternate translation: "did what they asked"
Saul and Samuel were apparently talking in private away from the other people.
Samuel made it clear that Saul understood that he was disobeying God at the time when he spared the best animals and did not kill Agag.
"rejected Yahweh's command" or "rejected Yahweh's message." This means that he refused to obey Yahweh's command. Alternate translation: "refused to obey Yahweh's command"
Saul did this to try to stop Samuel from leaving. This can be stated explicitly. Alternate translation: "Saul tried to stop him by grabbing the edge of Samuel's robe"
"the edge of his robe" or "the fringe of his robe"
This refers back to when Saul tore Samuel's robe in [1 Samuel 15:27]
God had already decided who would be the next king after Saul.
Here Yahweh is referred to as "the Strength of Israel" because he gives strength to the Israelites. Alternate translation: "Yahweh, who is the strength of Israel"
This is stated as a negative to emphasize that God tells the truth. This can be stated in positive form. Alternate translation: "will always tell the truth and do what he says"
This refers to his thoughts and decisions. Alternate translation: "what he has decided to do"
This is stated as a negative to emphasize that God is trustworthy. This can be stated in positive form. Alternate translation: "he is God, and will do what he says he will do"
Saul may have been more interested in being honored by the people than in actually worshipping God.
Here "Israel" refers to the people of Israel. Alternate translation: "before the people of Israel and the elders who lead them"
"Come back with me" or "Return with me"
This implies that Samuel changed his mind, and that they went together to where the people were. Alternate translation: "So Samuel finally agreed to do that, and they went together back to where the people were"
The text here is unclear. Possible meanings are 1) Agag knows that Samuel will not spare his life, as Saul had, or 2) Agag no longer thinks he will be killed. Alternate translation: "Agag came to him confidently, thinking to himself, 'Surely I am no longer in danger of dying.'"
"They brought Agag to him bound by chains and Agag said"
Both of these phrases have similar meaning and may be intended to be in poetic form. Alternate translation: "Since you have killed people, you will also be killed"
This is a polite way of referring to killing people. Alternate translation: "killed the sons of other women, so shall I kill your mother's son"
Samuel is the one who completed this task that Yahweh commanded Saul to do. Alternate translation: "Then Samuel cut Agag into pieces with his sword"
These are the names of places.
Gibeah was higher in elevation than Gilgal where Saul and Samuel had been talking.
"Samuel did not see Saul again for as long as he lived"
1 Yahweh said to Samuel, "How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil and go. I will send you to Jesse of Bethlehem, for I have selected for myself a king among his sons." 2 Samuel said, "How can I go? If Saul hears of it, he will kill me." Yahweh said, "Take a heifer with you and say, 'I have come to sacrifice to Yahweh.' 3 Call Jesse to the sacrifice, and I will show you what you will do. You will anoint for me the one whom I tell you." 4 Samuel did as Yahweh said and went to Bethlehem. The elders of the city were trembling as they came to meet him and said, "Are you coming in peace?" 5 He said, "In peace; I have come to sacrifice to Yahweh. Prepare to set yourselves apart and come with me to the sacrifice." Then he set apart Jesse and his sons and invited them to the sacrifice.
6 When they came, he looked at Eliab and said to himself that Yahweh's anointed was certainly standing before him. 7 But Yahweh said to Samuel, "Do not look at his outward appearance, or on the height of his stature; because I have rejected him. For Yahweh does not see as man sees; man looks on the outward appearance, but Yahweh looks on the heart." 8 Then Jesse called Abinadab and made him pass before Samuel. Then Samuel said, "Neither has Yahweh chosen this one." 9 Jesse then made Shammah pass by, but Samuel said, "Neither has Yahweh chosen this one." 10 Jesse made seven of his sons pass before Samuel. Then Samuel said to Jesse, "Yahweh has not chosen any of these." 11 Then Samuel said to Jesse, "Are these all the boys?" He replied, "There remains yet the youngest, but he is tending the sheep." Samuel said to Jesse, "Send and get him; for we will not sit down until he comes here." 12 Jesse sent and brought him in. Now this son was ruddy and had beautiful eyes and a handsome appearance. Yahweh said, "Arise, anoint him; for he is the one." 13 Then Samuel took the horn of oil and anointed him in the middle of his brothers. The Spirit of Yahweh rushed on David from that day forward. Then Samuel rose up and went to Ramah.
14 Now the Spirit of Yahweh left Saul, and a harmful spirit from Yahweh tormented him instead. 15 Saul's servants said to him, "See now, a harmful spirit from God is tormenting you. 16 Let our master now command your servants who are before you to search for a man who is a skillful player on the harp. Then when the harmful spirit from God is on you, he will play it and you will be well." 17 Saul said to his servants, "Find me a man that can play well and bring him to me." 18 Then one of the young men answered, and said, "I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a strong, courageous man, a man of war, one prudent in speech, a handsome man; and Yahweh is with him." 19 So Saul sent messengers to Jesse, and said, "Send me your son David, who is with the sheep." 20 Jesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them with his son David to Saul. 21 Then David came to Saul and entered his service. Saul loved him greatly, and he became his armor bearer. 22 Saul sent to Jesse, saying, "Let David stand before me, for he has found favor in my eyes." 23 Whenever the harmful spirit from God was upon Saul, David took the harp and played it. So Saul would be refreshed and well, and the harmful spirit would depart from him.
Chapter 16 establishes God's choice of David to be the next king. David receives the Holy Spirit to empower and guide him as the king. This chapter also records the Holy Spirit leaving Saul because of his disobedience. (See: holyspirit)
Humans judge others by what they look like, but God judges people by their true inner character. God rejected David's older brothers in favor of David, who truly loved and obeyed him. (See: judge and love)
God scolds Samuel with this rhetorical question for his unwillingness to accept God's decision: "How long will you mourn for Saul, since I have rejected him from being king over Israel?" It was wrong to mourn because it was God's punishment of Saul.
This rhetorical question is a rebuke from God and can be translated as a statement. Alternate translation: "Stop mourning that I rejected Saul from being king over Israel."
The term "horn" was sometimes used to refer to a "flask" that was shaped like a horn and was used for holding water or oil. A flask of oil was used for anointing a king.
Samuel uses a question to emphasize that he is worried about going to Bethlehem. Alternate translation: "I cannot go!" or "I am afraid to go."
You can state the understood information. Alternate translation: "Take a heifer with you to Bethlehem and say to the people there"
This has a quotation within a quotation. The direct quotation can be stated as an indirect quotation. Alternate translation: "say to the people there that you have come to sacrifice to Yahweh."
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It seems the elders were trembling because they were worried that Samuel came to rebuke them.
This can be stated as a complete sentence. Alternate translation: "Yes, I have come in peace"
To set someone apart means to get that person ready for Yahweh's purposes by making sure that person is ritually clean according to the law of Moses.
Here "they" refers to Jesse and his sons.
Here "he" refers to Samuel.
This is the name of Jesse's oldest son.
Here "him" refers to Yahweh.
Here "see" means to evaluate something.
Yahweh is speaking about himself in the third person. Alternate translation: "For I, Yahweh, do not see ... I, Yahweh, look"
Here "heart" represents a person's inner being.
This is the name of one of Jesse's sons.
"told him to go to Samuel"
It is understood that Shammah passed by Samuel. Alternate translation: "Jesse then made Shammah pass before Samuel" or "Jesse then told Shammah to go to Samuel"
This is the name of one of Jesse's sons.
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"There is still my youngest son"
It is understood that they were waiting to sit down and eat. Alternate translation: "we will not sit down to eat"
The word "Now" is used here to mark a stop in the main story. Here the narrator tells about a new person in the story.
The word "ruddy" means David was healthy looking.
The term "horn" was sometimes used to refer to a "flask" that was shaped like a horn and was used for holding water or oil. A flask of oil was used for anointing a king. See how you translated a similar phrase in 1 Samuel 16:1.
It is implied that he rose up after they sat down to eat.
The phrase "rushed on" means Yahweh's Spirit influenced David. In this case it means he enabled David to fulfill whatever Yahweh wanted him to do. See how you translated a similar phrase in 1 Samuel 10:6.
This word is used here to mark a stop in the main story. Here the narrator starts to tell a new part of the story.
This may refer to either a "spirit that causes trouble" or an "evil spirit."
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. Alternate translation: "Please listen carefully: a harmful spirit"
See how you translated similar words in 1 Samuel 9:6.
The servants refer to Saul in the third person as "our master." Alternate translation: "We ask that you, our master, command"
The servants refer to themselves in the third person as "your servants." Alternate translation: "command us, your servants who attend to you, to search"
"troubles you"
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Possible meanings are 1) "a great warrior" or 2) "a very brave man."
"one wise in speech" or "one who speaks wisely"
Here "with him" means Yahweh helps and blesses David.
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Here "came" can be translated as "went."
The abstract noun "service" can be stated as a verb. Alternate translation: "began to serve him"
"David became Saul's armor bearer"
Here "stand before me" is an idiom that means to continue in Saul's service. Alternate translation: "Let David stay in my service"
Here "eyes" are a metonym for sight, and "my sight" represents how Saul judges or evaluates David. Alternate translation: "he has found favor in my judgment" or "I am pleased with him"
Here "harmful spirit" may refer to either a "spirit that causes trouble" or an "evil spirit." See how you translated this in 1 Samuel 16:14.
"troubled Saul"
This can be stated in active form. Alternate translation: "the music would refresh Saul and make him well"
1 Now the Philistines gathered their armies for battle. They were gathered at Sokoh, which belongs to Judah. They had encamped between Sokoh and Azekah, in Ephes Dammim. 2 Saul and the men of Israel gathered and encamped in the Valley of Elah, and drew up their battle line to meet the Philistines. 3 The Philistines stood on a mountain on one side, and Israel stood on a mountain on the other side with a valley between them. 4 A strong man came out of the Philistines' camp, a man named Goliath of Gath, whose height was six cubits and a span. 5 He had a helmet of bronze on his head, and he was clothed in scale armor of bronze that weighed five thousand shekels. 6 He had bronze armor on his legs and a javelin of bronze between his shoulders. 7 The staff of his spear was large, with a loop of cord for throwing it like the cord on a weaver's beam. His spear's head weighed six hundred shekels of iron. His shield bearer went before him. 8 He stood and shouted to the ranks of Israel, "Why have you come out to draw up for battle? Am I not a Philistine, and are you not servants of Saul? Choose a man for yourselves and let him come down to me. 9 If he is able to fight with me and kill me, then will we be your servants. But if I defeat him and kill him, then you will be our servants and serve us." 10 Again the Philistine said, "I defy the ranks of Israel today. Give me a man so we may fight together." 11 When Saul and all Israel heard what the Philistine said, they were discouraged and greatly afraid.
12 Now David was the son of the Ephrathite of Bethlehem in Judah, whose name was Jesse. He had eight sons. Jesse was an old man in the days of Saul, very old among men. 13 The three oldest sons of Jesse had followed Saul to the battle. The names of his three sons who went to the battle were Eliab the firstborn, second to him Abinadab, and the third Shammah. 14 David was the youngest. The three oldest followed Saul. 15 Now David went back and forth between Saul's army and his father's sheep at Bethlehem, in order to feed them. 16 For forty days the Philistine strong man came near morning and evening to present himself for battle.
17 Then Jesse said to his son David, "Take to your brothers an ephah of this roasted grain and these ten loaves, and carry them quickly to the camp for your brothers. 18 Also bring these ten cheeses to the captain of their thousand. Look to the well-being of your brothers, and bring back some evidence that they are doing well. 19 Your brothers are with Saul and all the men of Israel in the Valley of Elah, fighting the Philistines." 20 David got up early in the morning and left the flock in the care of a shepherd. He took the supplies and left, as Jesse commanded him. He came to the camp as the army was going out to the battlefield shouting the war cry. 21 Then Israel and the Philistines lined up for battle, army against army. 22 David left his belongings with the keeper of supplies, ran to the army, and greeted his brothers. 23 As he talked with them, the strong man, the Philistine of Gath, Goliath by name, came out of the ranks of the Philistines and said the same words as before, and David heard them. 24 When all the men of Israel saw the man, they fled from him and were very afraid. 25 The men of Israel said, "Have you seen this man who has come up? He has come to defy Israel. The king will give great riches to the man who kills him, and he will give his daughter to him in marriage, and will make his father's house free from taxation in Israel." 26 David said to the men who stood by him, "What will be done for the man who kills this Philistine and takes away the disgrace from Israel? Who is this uncircumcised Philistine that he should defy the armies of the living God?" 27 Then the people repeated what they had been saying and told him, "So it will be done for the man who kills him."
28 Eliab his oldest brother heard when he spoke to the men. Eliab's anger was kindled against David, and he said, "Why did you come down here? With whom have you left those few sheep in the wilderness? I know your pride, and the mischief in your heart; for you have come down here so that you might see the battle." 29 David said, "What have I done now? Was it not just a question?" 30 He turned away from him toward another, and spoke in the same way. The people answered the same thing as before.
31 When the words that David said were heard, soldiers repeated them to Saul, and he sent for David. 32 Then David said to Saul, "Let no man's heart fail because of that Philistine; your servant will go and fight with this Philistine." 33 Saul said to David, "You are not able to go against this Philistine to fight with him; for you are only a youth, and he a man of war from his youth." 34 But David said to Saul, "Your servant used to shepherd his father's sheep. When a lion or a bear came and took a lamb out of the flock, 35 I chased after him and attacked him, and rescued it out of his mouth. When he rose up against me, I caught him by his beard, struck him, and put him to death. 36 Your servant has killed both a lion and a bear. This uncircumcised Philistine will be like one of them, since he has defied the armies of the living God." 37 David said, "Yahweh rescued me from the paw of the lion and from the paw of the bear. He will rescue me from the hand of this Philistine." Then Saul said to David, "Go, and may Yahweh be with you." 38 Saul clothed David with his armor. He put a helmet of bronze upon his head, and he clothed him with a coat of chainmail. 39 David strapped his sword on his armor. But he was not able to walk, because he had not trained with them. Then David said to Saul, "I cannot go out to fight with these, for I have not trained with them." So David put them off. 40 He took his staff in his hand and chose five smooth stones out of the brook; he put them in his shepherd's pouch. His sling was in his hand as he approached the Philistine.
41 The Philistine came and approached David, with his shield bearer in front of him. 42 When the Philistine looked around and saw David, he despised him, for he was only a boy, and ruddy, with a handsome appearance. 43 Then the Philistine said to David, "Am I a dog, that you come to me with sticks?," and the Philistine cursed David by his gods. 44 The Philistine said to David, "Come to me, and I will give your flesh to the birds of the heavens and to the wild animals of the field." 45 David replied to the Philistine, "You come to me with a sword, a spear, and a javelin. But I come to you in the name of Yahweh of hosts, the God of the armies of Israel, whom you have defied. 46 Today Yahweh will give me victory over you, and I will kill you and remove your head from your body. Today I will give the dead bodies of the Philistine army to the birds of the heavens and to the wild beasts of the earth, so that all the earth may know that there is a God in Israel, 47 and that all this gathering may know that Yahweh does not save with sword or spear. For the battle is Yahweh's, and he will give you into our hand." 48 When the Philistine rose and approached David, then David ran quickly toward the enemy army to meet him. 49 David put his hand in his bag, took a stone from it, slung it, and hit the Philistine in the forehead. The stone sank into the Philistine's forehead, and he fell on his face to the ground.
50 David defeated the Philistine with a sling and with a stone. He hit the Philistine and put him to death. There was no sword in David's hand. 51 Then David ran and stood over the Philistine and took his sword, drew it out of the sheath, killed him, and cut off his head with it. When the Philistines saw that their mighty man was dead, they fled. 52 Then the men of Israel and of Judah rose with a shout, and chased after the Philistines as far as the valley and the gates of Ekron. The dead Philistines lay along the way to Shaaraim, all the way to Gath and Ekron. 53 The people of Israel returned from hotly pursuing the Philistines, and they plundered their camp. 54 David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent.
55 When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, "Abner, whose son is this youth?" Abner said, "As you live, king, I do not know." 56 The king said, "Ask those who might know, whose son the boy is." 57 When David returned from killing the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. 58 Saul said to him, "Whose son are you, young man?" David answered, "I am the son of your servant Jesse the Bethlehemite."
This chapter introduced David as a soldier, a skill that will be important for the rest of his life.
Trust in God is more powerful than physical might or military training and equipment. David, trusting in the Lord and armed only with a sling, defeats Goliath who is well-armed and physically strong but who did not believe in Yahweh. (See: trust and believe)
The people of Israel often used the term "uncircumcised" to refer to Gentiles. Here it is used to describe the Philistines. (See: circumcise)
David uses rhetorical questions to state his desire to fight the giant: "What will be done for the man who kills this Philistine and takes away the disgrace from Israel? Who is this uncircumcised Philistine that he should defy the armies of the living God?"
His brother uses rhetorical questions to show his disdain for his younger brother, whom he thinks is pretending to be bigger than he really is: "Why did you come down here? With whom have you left those few sheep in the wilderness?" David defends himself with some questions: "What have I done now? Was it not just a question?"
Goliath also uses a rhetorical question to show his contempt for young David: "Am I a dog, that you come to me with sticks?"
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This is the name of a place.
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A cubit is a unit of measurement equal to about 46 centimeters. A span is a unit of measurement equal to about 23 centimeters. Alternate translation: "about 3 meters"
A "coat of chainmail" is a flexible piece of body armor covered with protective scales or small plates. This can be stated in active form. Alternate translation: "he protected himself by wearing a coat of chainmail" or "he wore a coat of chainmail"
A shekel is a unit of weight equal to about 11 grams. Alternate translation: "about 55 kilograms"
A "javelin" is a small spear that is meant to be thrown.
"the handle of his spear"
"rope rolled up into a circle"
"The point of his spear"
A shekel is a unit of weight equal to about 11 grams. Alternate translation: "about 7 kilograms"
"Why have you come to fight in battle against us?" Goliath uses this question to mock the Israelites. Alternate translation: "You are fools if you think you can fight in battle against us!"
Goliath uses this question to mock the Israelites. When he says that he is a Philistine, he is implying that he is strong. Alternate translation: "I am a great Philistine, and you are merely servants of Saul."
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"I defy the army of Israel"
This refers to the Israelite soldiers who were there.
The words "discouraged" and "greatly afraid" mean basically the same thing and emphasize the intensity of their fear.
"He" refers to Jesse.
The two phrases mean basically the same thing and are combined for emphasis.
"Abinadab the second born, and Shammah the third born." This phrase shows birth order.
The implied information is that these are the sons of Jesse. Alternate translation: "The three oldest sons of Jesse"
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"For 40 days"
"to show that he was ready to fight"
An ephah is a unit of measurement equal to about 22 liters.
"the captain of your brothers' thousand." Possible meanings are 1) the word "thousand" represents the exact amount of soldiers that this captain led. Alternate translation: "the captain of your brothers' unit of 1,000 soldiers" or 2) the word translated as "thousand" does not represent exact number, but is the name of a large military division. Alternate translation: "the captain of your brothers' military division"
"Check and find out how your brothers are doing"
"all the soldiers of Israel"
This is the name of a place. See how you translated it in [1 Samuel 17:2]
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"whose name was Goliath"
"stepped forward from the Philistines' battle line"
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The soldiers were saying this to draw one another's attention to the man Goliath. Alternate translation: "Look at this man who has come up!"
This refers to the king of Israel. Alternate translation: "Our king"
This refers to the king's daughter.
The words "him" and "his" refer to the man who kills Goliath.
The word "house" refers to the household or family. Alternate translation: "will no longer require his family to pay taxes"
This can be expressed with the verb "disgrace." Alternate translation: "stops Israel from being disgraced" or "stops him from disgracing Israel"
David said this to show his anger that this Philistine was defying God's army. Alternate translation: "This uncircumcised Philistine certainly has no power that he should defy the armies of the living God!"
This phrase is an insult and indicates that Goliath does not belong to the living God.
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Here anger is spoken of as if it were a fire that could be kindled. Alternate translation: "Eliab became angry with David"
Eliab uses this question to show that he is angry that David came down. He was probably implying that David did not have a good reason for coming. Alternate translation: "You had no good reason to come here"
Eliab uses this question to insult David by making his work seem unimportant and by accusing him of not taking care of his father's sheep. Alternate translation: "You simply had the responsibility of watching over a few sheep in the wilderness. You could not even carry out that simple responsibility!"
These two phrases mean basically the same thing and are combined for emphasis.
David used these questions to express his frustration and to justify himself. Alternate translation: "I have done nothing wrong. I was only asking a question!"
"He" refers to David and the word "him" refers to Eliab.
This can be stated in active form. Alternate translation: "When the soldiers heard what David said"
The heart failing represents being terrified and losing confidence. Alternate translation: "Do not let anyone be terrified" or "Do not let anyone lose their confidence"
David spoke of himself as "your servant" to show respect to Saul. Alternate translation: "I, your servant, will go"
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David spoke of himself as "your servant" to show respect to Saul. See how you translated this in [1 Samuel 17:32]
"used to take care of his father's sheep"
A bear is a large animal with thick fur and long claws and that walks on four legs but can stand on two legs as a person does.
Here "him" refers to the lion or bear. Some languages would use the word "it" instead of "him."
Here "it" refers to the lamb.
Here "rose up against" is an idiom that refers to attacking. Alternate translation: "it attacked me"
The "beard" refers to the lion's mane or the hair on the bear's face.
David continues speaking to King Saul.
This phrase is an insult and indicates that Goliath does not belong to the living God. See how you translated this in 1 Samuel 17:26.
David is saying that he will be able to kill the Philistine just as he was able to kill the lion and bear.
Bears and lions use their paws when they attack, so the word "paw" represents the attack. Alternate translation: "from the attack of the lion and from the attack of the bear" or "from the lion and the bear"
The Philistine's hand represents his power in fighting. Alternate translation: "the power of this Philistine" or "the Philistine"
a flexible piece of body armor covered with protective scales or small plates
"Saul's sword on the armor"
Here "his" refers to David.
A sling is a weapon for throwing stones.
"and his shield bearer walked in front of him"
"he hated him"
"and healthy looking"
Here a dog represents a small animal that a person can easily kill. The word "sticks" refers to David's staff and shows Goliath's opinion that it is not a good weapon. Goliath uses this question to accuse David of insulting him. Alternate translation: "You insult me by coming at me with mere sticks as if I were just a dog!"
Goliath speaks of killing David and leaving his body on the ground for the animals to eat it as if he were to give David's body to the animals. Alternate translation: "I will kill you, and the birds of the heavens and the wild animals of the field will eat your body"
"birds of the sky" or "birds"
Here "name" represents God's power or authority. Alternate translation: "with the power of Yahweh" or "with the authority of Yahweh"
"whom you have provoked" or "whom you have insulted"
David continues speaking to Goliath.
David speaks of leading the Israelites in killing the Philistines and leaving their bodies on the ground for the animals to eat them as if he were to give their bodies to the animals. Alternate translation: "We Israelites will kill the Philistine army, and the birds of the heavens and the wild beasts of the earth will eat them"
The word "earth" refers to the people on earth. Alternate translation: "all the people of the earth may know"
"Yahweh can save his people without anyone's sword or spear"
These words are a synecdoche for any weapon used in battle. Alternate translation: "the weapons people use"
Winning the battle is spoken of as owning the battle. Alternate translation: "Yahweh always wins the battle" or "the victory belongs to Yahweh"
Giving the Philistines into Israel's hand represents helping Israel to defeat the Philistines in battle. Alternate translation: "he will help us defeat you"
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Verse 50 is a summary of David's amazing victory over Goliath. The details about how he hit and killed Goliath are in 1 Samuel 17:49 and 17:51. Some languages do not use summary statements like this. In those situations, translators may restructure the verses as they are in the UDB.
David did this after Goliath fell to the ground in 1 Samuel 17:49.
"took the Philistine's sword." Here the word "his" refers to Goliath.
It can be stated clearly that the Israelites were killing the Philistines as they chased them. Alternate translation: "And they killed the Philistines as they chased them, and the bodies of the dead Philistines were on the ground along the way to Shaaraim"
"the Israelites plundered the Philistines' camp"
"he put Goliath's armor in his own tent"
The conversation in 17:55-56 happened before David killed Goliath. Alternate translation: "When Saul had seen David" or "Earlier when Saul saw David"
"go to fight against the Philistine"
"who is this youth's father"
This was a way of swearing that what he was about to say was true.
"who the boy's father is"
Here "his" refers to David.
"Who is your father"
"My father is your servant Jesse, the Bethlehemite"
David referred to his father as "your servant" to show that his father was faithful to King Saul.
1 When he had finished speaking to Saul, the soul of Jonathan was bound to the soul of David, and Jonathan loved him as his own soul. 2 Saul took David into his service that day; he did not let him return to his father's house. 3 Then Jonathan and David made a covenant of friendship because Jonathan loved him as his own soul. 4 Jonathan took off the robe that he was wearing and gave it to David with his armor, as well as his sword, bow, and belt. 5 David went out wherever Saul sent him, and he succeeded. Saul set him over the men of war. This was pleasing in the eyes of all the people and also in the sight of Saul's servants.
6 As they came home from defeating the Philistines, the women came from all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments. 7 The women sang one to another as they played. They sang:
"Saul has killed his thousands,
and David his ten thousands."
8 Saul was very angry, and this song displeased him. He said, "They have ascribed to David ten thousands, but they have ascribed only thousands to me. What more can he have but the kingship?" 9 Saul looked at David with suspicion from that day on.
10 The next day a harmful spirit from God rushed upon Saul and he prophesied within the house. So David played his instrument, as he did each day. Saul had a spear in his hand. 11 Saul threw the spear, for he thought, "I will pin David to the wall." But David escaped from Saul's presence twice in this way. 12 Saul was afraid of David, because Yahweh was with him, but was no longer with Saul. 13 So Saul removed him from his presence and appointed him a commander of a thousand. In this way David went out and came in before the people. 14 David was prospering in all his ways, for Yahweh was with him. 15 When Saul saw that he prospered, he stood in awe of him. 16 But all Israel and Judah loved David, for he went out and came in before them.
17 Then Saul said to David, "Here is my oldest daughter Merab. I will give her to you as a wife. Only be courageous for me and fight Yahweh's battles." For Saul thought, "Let not my hand be on him, but let the hand of the Philistines be on him." 18 David said to Saul, "Who am I, and who are my relatives, or my father's clan in Israel, that I should be son-in-law to the king?" 19 But at the time when Merab, Saul's daughter, should have been given to David, she was given to Adriel the Meholathite as a wife. 20 But Michal, Saul's daughter, loved David. They told Saul, and this pleased him. 21 Then Saul thought, "I will give her to him, so that she can be a trap for him, and that the hand of the Philistines may be against him." So Saul said to David a second time, "You will be my son-in-law."
22 Saul commanded his servants, "Speak with David in private, and say, 'See, the king takes pleasure in you, and all his servants love you. Now then, become the king's son-in-law.'" 23 So Saul's servants spoke these words to David. Then David said, "Is it a small matter to you to be the king's son-in-law, since I am a poor man, and lightly esteemed?" 24 The servants of Saul reported to him the words which David spoke. 25 Then Saul said, "Say this to David, 'The king does not desire any price for the bride except a hundred foreskins of the Philistines, to be avenged from the king's enemies.'" Now Saul thought to make David fall by the hand of the Philistines. 26 When his servants told David these words, it pleased David to be the king's son-in-law. 27 Before those days had expired, David went with his men and killed two hundred Philistines. David brought their foreskins, and they gave them in full number to the king, so that he might be the king's son-in-law. So Saul gave him Michal his daughter as his wife. 28 When Saul saw, and he knew that Yahweh was with David, and that Michal, Saul's daughter, loved him, 29 Saul was even more afraid of David. Saul was continually David's enemy.
30 Then the princes of the Philistines came out for battle, and as often as they came out, David behaved more prudently than all the servants of Saul, so that his name was highly regarded.
This is the first chapter of a section explaining why Saul wants to kill David.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 18:7.
Saul's son, Jonathan, loves David. David is successful in battling the Philistines, and Saul is happy until the women give David more attention than they give him. He fears that David will replace him as king. This is potentially confusing because the author has already established that David will be the next king. It is probably that Saul feared David would kill him in order to be the next king sooner, or that he did not really believe David would be the next king. (See: love)
Some scholars believe Jonathan loved David as a man loves his wife. There is no reason to translate this as if Jonathan were a homosexual. Instead, treat this as a brotherly type of love.
Very close friendship is spoken of as if it were binding together the souls of two people. This can be stated in active form. Alternate translation: "Jonathan felt a strong affection towards David" or "Jonathan committed himself to David"
Here "loved" refers to the love between friends, not romantic love. The word "soul" represents the person or the person's life. Alternate translation: "Jonathan loved David as much as he loved himself" or "Jonathan loved David as he loved his own life"
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Here "loved" refers to the love between friends, not romantic love. The word "soul" represents the person or the person's life. See how you translated this in [1 Samuel 18:1]
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"he prospered"
The phrases "in the eyes of" and "in the sight of" mean the same thing. The opinion of the people is spoken of as something that they view as either good or bad. Alternate translation: "This was pleasing in the opinions of all the people and of Saul's servants" or "This pleased all the people and Saul's servants"
This is generalization that emphasizes the great number of women who came from many cities. Alternate translation: "from many of the cities throughout Israel"
"joyfully playing tambourines and other musical instruments"
A "tambourine" is a small handheld drum.
"thousands of enemy soldiers ... ten thousand enemy soldiers"
The verb may be supplied from the previous line. Alternate translation: "David has killed his ten thousands"
"They have credited"
This rhetorical question can be translated as a statement. Alternate translation: "The only thing left for him to have is the kingship."
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Here "harmful spirit" may refer to either "a spirit that causes trouble" or "an evil spirit." See how you translated this in 1 Samuel 16:15.
The phrase "rushed upon" means the harmful spirit influenced Saul. In this case it means it caused Saul to be troubled and act crazy. See how you translated a similar phrase in 1 Samuel 10:6.
"a spirit caused him to speak." Here it appears that what Saul said was of no benefit to the hearers, so some modern English versions read, "he spoke words that made no sense."
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"Yahweh was with David"
"So Saul removed David from his presence"
Possible meanings are 1) the word "thousand" represents the exact amount of soldiers that he would lead. Alternate translation: "a commander of 1,000 soldiers" or 2) the word translated as "thousand" does not represent exact number, but is the name of a large military division. Alternate translation: "a commander of a large military division" See how you translated a similar phrase in [1 Samuel 17:18]
Here "the people" refers to the soldiers under David's command. The phrases "went out" and "came in" are idioms that refer to leading the people into battle and leading them home from battle. Alternate translation: "David led his soldiers into battle and led them home from battle"
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Here "stood in awe" is an idiom that means to fear. Alternate translation: "he feared David"
Here "Israel and Judah" represent the people of all of the tribes. Alternate translation: "all the people in Israel and Judah loved David"
The phrases "went out" and "came in" are idioms that refer to leading the people into battle and leading them home from battle. See how you translated this in [1 Samuel 18:13]
Harming someone is spoken of as if it were placing one's hand on that person. Here, Saul is referring to killing David. Alternate translation: "I will not be the one to kill him; I will let the Philistines kill him"
David uses this rhetorical question to emphasize that he is not worthy of being Saul's son-in-law. Alternate translation: "I am nobody and neither my relatives nor my father's family are important enough in Israel ... to the king."
"husband of the king's daughter"
This can be stated in active form. Alternate translation: "when Saul should have given his daughter Merab to David"
This can be stated in active form. Alternate translation: "Saul gave her to Adriel"
Here "loved" means she had romantic feelings for David.
Here "they" refers to people who found out about Michal's feelings, not to David and Michal.
Harming someone is spoken of as if it were placing one's hand on that person. Here, Saul is referring to killing David. See how you translated a similar phrase in [1 Samuel 18:17]
"You will be the husband of my daughter"
"all of his servants admire you"
"For these reasons you should"
David asks this rhetorical question to emphasize that he is not worthy to be the king's son-in-law. Alternate translation: "It is a great matter to be the king's son-in-law, and I am too poor and unimportant for that."
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This double negative emphasizes that a hundred foreskins is the only price that the king desires. The verb for the second phrase may be supplied from the first. Alternate translation: "The king desires only a hundred foreskins as price for the bride" or "The king does not desire any price for the bride; he desires only that you bring to him a hundred foreskins"
100
The foreskin is a fold of skin on a man's private part that is removed during circumcision.
This can be stated in active form. Alternate translation: "to get revenge on the king's enemies"
Here "fall" means to die. The phrase "by the hand" is an idiom that tells us the means by which something will happen, in this case, David will be killed by the Philistines. This can be stated in active form. Alternate translation: "to have the Philistines kill David"
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This can be rendered numerically. Alternate translation: "200 Philistines"
"David and his men gave all of them to the king"
Here the words "saw" and "knew" share similar meanings and emphasize that Saul knew with certainty. Alternate translation: "Saul recognized"
Here "loved" means she had romantic feelings for David.
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Many modern English translations understand this phrase as a metonym for the success that his prudent behavior gave him, so they read, "had more success."
Here "name" is a metonym for David. This can be stated in active form. Alternate translation: "so that people greatly respected David"
1 Saul said to Jonathan his son and to all his servants that they should kill David. But Jonathan, Saul's son, took great pleasure in David. 2 So Jonathan told David, "Saul my father seeks to kill you. Therefore be on your guard in the morning and hide yourself in a secret place. 3 I will go out and stand beside my father in the field where you are, and I will speak with my father about you. If I learn anything, I will tell you." 4 Jonathan spoke well of David to Saul his father and said to him, "Do not let the king sin against his servant David. For he has not sinned against you, and his deeds have brought you good. 5 For he took his life in his hand and killed the Philistine. Yahweh brought about great salvation for all Israel. You saw it and rejoiced. Why would you sin against innocent blood by killing David for no reason?" 6 Saul listened to Jonathan. Saul swore, "As Yahweh lives, he will not be put to death." 7 Then Jonathan called David, and Jonathan told him all these things. Jonathan brought David to Saul, and he was in his presence as before.
8 There was war again, and David went out and fought with the Philistines and defeated them with a great slaughter. They fled before him. 9 A harmful spirit from Yahweh came on Saul as he sat in his house with his spear in his hand, and as David was playing his instrument. 10 Saul tried to pin David to the wall with the spear, but he slipped away from Saul's presence, so that Saul drove the spear into the wall. David fled and escaped that night. 11 Saul sent messengers to David's house to watch him that he might kill him in the morning. Michal, David's wife, told him, "If you do not save your life tonight, tomorrow you will be killed." 12 So Michal let David down through the window. He went and fled, and escaped. 13 Michal took a household idol and laid it in the bed. Then she put a pillow of goats' hair at its head, and covered it with the clothes. 14 When Saul sent messengers to take David, she said, "He is sick." 15 Then Saul sent the messengers to see David; he said, "Bring him up to me in the bed, so that I may kill him." 16 When the messengers came in, behold, the household idol was in the bed along with the pillow of goats' hair at its head. 17 Saul said to Michal, "Why have you deceived me and let my enemy go, so that he has escaped?" Michal answered Saul, "He said to me, 'Let me go. Why should I kill you?'"
18 Now David fled and escaped, and went to Samuel in Ramah and told him all that Saul had done to him. Then he and Samuel went and stayed in Naioth. 19 It was told to Saul, saying, "See, David is at Naioth in Ramah." 20 Then Saul sent messengers to capture David. When they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came on the messengers of Saul, and they also prophesied. 21 When Saul was told this, he sent other messengers, and they also prophesied. So Saul sent messengers again the third time, and they also prophesied. 22 Then he also went to Ramah and came to the deep well that is in Seku. He asked, "Where are Samuel and David?" Someone said, "See, they are at Naioth in Ramah." 23 Saul went to Naioth in Ramah. Then the Spirit of God came upon him, and as he went he prophesied until he came to Naioth in Ramah. 24 He stripped off his clothes and also prophesied before Samuel. He lay naked all that day and all that night. This is why they ask, "Is Saul also among the prophets?"
Jonathan persuades Saul not to kill David, but Saul again becomes jealous and orders his servants to bring David to him to be killed. God uses Michal to save David. David flees to Samuel and they begin prophesying. When Saul sends servants to capture David, they begin prophesying. This causes Saul to go himself and he begins to prophesy. (See: jealous and save and prophet)
Here "his" refers to Saul.
Jonathan greatly enjoyed being with David.
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Jonathan speaks as if Saul is another person to show Saul that Jonathan respects Saul. Alternate translation: "Do not sin against your servant"
Here "life in his hand" is an idiom that refers to risking his life. Alternate translation: "he risked his life"
The words "brought about great salvation" is a metonym for allowing the Israelites to win the battle. Alternate translation: "Yahweh gave us a great victory"
Jonathan asks this question to rebuke Saul. This rhetorical question can be translated as a statement. Alternate translation: "You should not sin against innocent blood and kill David without cause."
Here "blood" is a metonym for the life of an innocent person. Alternate translation: "commit the sin of murder"
This can be stated in active form. Alternate translation: "I will not put him to death" or "I will not kill him" or "I will certainly keep him alive"
David was in Saul's presence.
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Here "harmful spirit" may refer to either "a spirit that causes trouble" or "an evil spirit." See how you translated this in 1 Samuel 16:14.
throw his spear so it would go through David and into the wall
"Saul might kill David"
Michal told David
Here "save your life" is an idiom that refers to escape. Alternate translation: "If you do not escape"
This can be stated in active form. Alternate translation: "someone will kill you"
Michal helps David escape King Saul. She uses a household idol to make David's bed look like he is sleeping in it.
Possible meanings are 1) the head of the idol was lying on the goat's hair pillow and Michal dressed the idol in David's clothes or 2) Michal used David's clothes as a blanket to completely cover the idol and made the "pillow" of goat's hair look like David's hair sticking out from under the blanket of clothes.
Saul acts out his desire to kill David.
"take David back to Saul"
Here "she" refers to Michal.
The reason why the men thought David was in bed can be made explicit. Alternate translation: "If he really is too sick to come to me, bring me the bed with him in it"
See how you translated this in 1 Samuel 19:13.
The word "behold" here shows that the messengers were surprised by what they saw.
Possible meanings are 1) Saul really wants to know why Michal did what she did or 2) Saul uses this question to rebuke Michal. This rhetorical question can be translated as a statement. Alternate translation: "You should not have deceived me and let my enemy go, so that he has escaped."
Although David did not actually say this, Michal tells Saul that David threatened her with this question. This rhetorical question can be translated as a statement. Alternate translation: "I will kill you if you do not help me to escape."
David flees to Samuel.
This word is used here to show that the writer has started to tell a new part of the story.
This can be stated in active form. Alternate translation: "Someone told Saul"
"Look" or "Listen" or "Pay attention to what I am about to tell you"
Here "head" refers to a position of authority. Alternate translation: "acting as their leader"
This can be stated in active form. Alternate translation: "When someone told Saul this"
These are place names.
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This became a proverb among the Israelites. Apparently people said this to express surprise when a person unexpectedly did something that he had not done before. The implied meaning of the question can be stated explicitly. See how you translated this in [1 Samuel 10:12]
Here "they" refers to people in general. The question became a proverb among the people.
1 Then David fled from Naioth in Ramah and came and said to Jonathan, "What have I done? What is my iniquity? What is my sin before your father, that he seeks to take my life?" 2 Jonathan said to David, "Far from it; you will not die. My father does nothing either great or small without telling it to me. Why should my father hide this thing from me? It is not so." 3 Yet David vowed again and said, "Your father knows well that I have found favor in your eyes. He has said, 'Do not let Jonathan know this, or he will be grieved.' But as truly as Yahweh lives, and as you live, there is but a step between me and death." 4 Then Jonathan said to David, "Whatever you say, I will do for you." 5 David said to Jonathan, "Tomorrow is the new moon, and I ought to sit down to eat with the king. But let me go, so that I may hide myself in the field until the third day at evening. 6 If your father misses me at all, then say, 'David earnestly asked leave of me that he might run to Bethlehem his city, because it is the yearly sacrifice there for all the clan.' 7 If he says, 'It is well,' your servant will have peace. But if he is very angry, then know that he has decided on evil. 8 Therefore deal kindly with your servant. For you have brought your servant into a covenant of Yahweh with you. But if there is iniquity in me, kill me yourself; for why then should you bring me to your father?" 9 Jonathan said, "Far be it from you! If I learned my father decided harm to come upon you, would I not tell you?" 10 Then David said to Jonathan, "Who will tell me if by chance your father should answer you roughly?" 11 Jonathan said to David, "Come, let us go out into the field." So they both went out into the field.
12 Jonathan said to David, "May Yahweh, the God of Israel, be witness. When I have questioned my father around this time tomorrow, or the third day, see, if there is good will toward David, will I not then send to you and make it known to you? 13 If it pleases my father to do you harm, may Yahweh do to Jonathan and more also if I do not make it known to you and send you away, so that you may go in peace. May Yahweh be with you, as he has been with my father. 14 If I am still alive, will you not show me the covenant faithfulness of Yahweh, that I may not die? 15 Do not cut off your covenant faithfulness from my house forever—not even when Yahweh cuts off every one of the enemies of David from the face of the earth." 16 So Jonathan made a covenant with the house of David and said, "May Yahweh require an accounting from the hand of the enemies of David."
17 Jonathan made David vow again because of the love that he had for him, because he loved him as he loved his own soul. 18 Then Jonathan said to him, "Tomorrow is the new moon. You will be missed because your seat will be empty. 19 When you have stayed three days, go down quickly and come to the place where you hid yourself when this matter began, and stay by the stone Ezel. 20 I will shoot three arrows to the side of it, as though I were shooting at a target. 21 Then I will send my young man and say to him, 'Go find the arrows.' If I say to the young boy, 'Look, the arrows are on this side of you; get them," then come; for there will be safety for you and not harm, as Yahweh lives. 22 "But if I say to the young man, 'Look, the arrows are beyond you,' then go your way, for Yahweh has sent you away. 23 As for the agreement of which you and I have spoken, see, Yahweh is between you and me forever.'"
24 So David hid himself in the field. When the new moon came, the king sat down to eat food. 25 The king sat on his seat, as usual, on the seat by the wall. Jonathan stood up, and Abner sat by Saul's side. But David's place was empty. 26 Yet Saul did not say anything that day, because he thought, "Something has happened to him. He is not clean; surely he is not clean." 27 But on the second day, the day after the new moon, David's place was empty. Saul said to Jonathan his son, "Why has the son of Jesse not come to the meal either yesterday or today?" 28 Jonathan answered Saul, "David earnestly asked permission from me to go to Bethlehem. 29 He said, 'Please let me go. For our family has a sacrifice in the city, and my brother has ordered me to be there. Now, if I have found favor in your eyes, please let me go and see my brothers.' For this reason he has not come to the king's table."
30 Then Saul's anger burned against Jonathan, and he said to him, "You son of a perverse, rebellious woman! Do I not know that you have chosen the son of Jesse to your own shame, and to the shame of your mother's nakedness? 31 For as long as the son of Jesse lives on the earth, neither you nor your kingdom will be established. Now then, send and bring him to me, for he must surely die." 32 Jonathan answered Saul his father, "For what reason should he be put to death? What has he done?" 33 Then Saul threw his spear at him to kill him. So Jonathan knew that his father was determined to put David to death. 34 Jonathan got up from the table in fierce anger and ate no food the second day of the month, for he was grieved over David, because his father had dishonored him.
35 In the morning, Jonathan went out into the field to the appointment with David, and a young man was with him. 36 He said to his young man, "Run and find the arrows that I shoot." As the young man ran, he shot an arrow beyond him. 37 When the young man came to the place where the arrow that Jonathan shot had landed, Jonathan called after the young man, and said, "Is not the arrow beyond you?" 38 Then Jonathan called after the young man, "Hurry, be quick, do not stay!" So Jonathan's young man gathered up the arrows and came to his master. 39 But the young man did not know anything. Only Jonathan and David knew the matter. 40 Jonathan gave his weapons to his young man and said to him, "Go, take them to the city." 41 As soon as the young man was gone, David stood up from behind the mound, lay facedown on the ground, and bowed himself three times. They kissed one another and wept together, with David weeping the more. [1]42 Jonathan said to David, "Go in peace, because we have both sworn in the name of Yahweh and said, 'May Yahweh be between you and me, and between my descendants and your descendants, forever.'" Then David stood up and left, and Jonathan returned to the city.
David tells Jonathan that Saul is still trying to kill him. Jonathan promises to find out if this is true. When David misses dinner two consecutive days, Saul asks about him. Jonathan says that David went home for an annual sacrifice. Saul gets angry at Jonathan, telling him he will never be king unless they kill David. Saul throws his spear at Jonathan. Jonathan warns David to run away, but first they both promise to always be friends. It was usually a king's son who became king after his death in the ancient Near East.
David uses a powerful metaphor and an oath to impress Jonathan with the danger he is in: "But as truly as Yahweh lives, and as you live, there is but a step between me and death."
These three questions mean basically the same thing. David uses them to emphasize that he has done nothing wrong to Saul. This rhetorical question can be translated as a statement. Alternate translation: "I have done nothing wrong. I have not committed any iniquity. I have not sinned against your father. He has no reason to take my life."
Here "take my life" is an idiom for "kill me."
Here "far from it" is an idiom that refers to that it is not true. Alternate translation: "This is certainly not true"
The words "great or small" include everything in between. Alternate translation: "nothing at all"
Jonathan uses this question to emphasize that Saul would have told him if he planned to kill David. This rhetorical question can be translated as a statement. Alternate translation: "My father has no reason to hide this thing from me!" or "If this thing were true, my father would certainly let me know!"
"It is not true"
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "I have pleased you" or "you consider me favorably"
This can be stated in active form. Alternate translation: "this will grieve him" or "he will be very sad"
Here "step between me and death" is an idiom that refers to being very close to death. Alternate translation: "I am very close to death"
David proposes a test against King Saul to Jonathan.
On the first of every month the people would celebrate and offer sacrifices to God.
"until the evening of the day after tomorrow"
David continues to describe the test he proposes.
"asked me if I would allow him to leave"
The word "he" refers to Saul.
David speaks of himself as if he were another person to show that he respects Jonathan. Alternate translation: "I, your servant, will have peace"
David continues speaking to Jonathan.
David speak of himself in the third person as a form of humility. Alternate translation: "with me, your servant ... have brought me, your servant" or "with me ... have brought me"
What it was that the two men agreed on can be made explicit. Alternate translation: "Yahweh heard you when you made a solemn agreement with me that you and I will always be good friends"
This rhetorical question can be translated as a statement. Alternate translation: "then there would be no reason for you to bring me to your father"
This is an idiom that means it will never happen to you. Alternate translation: "This will never happen to you!"
This rhetorical question can be translated as a statement. Alternate translation: "I would certainly tell you."
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"look" or "listen" or "pay attention to what I am about to tell you"
"if my father wants to do good things for you"
Jonathan uses this question to emphasize that he will tell David if Saul intends to harm him. This rhetorical question can be translated as a statement. Alternate translation: "then I will certainly send to you and make it known to you"
This is an idiom. Jonathan uses this oath for emphasis and speaks of himself as if he were another person. Alternate translation: "may Yahweh do to me whatever harm my father intends to do to you, and even more than that"
Jonathan asks David not to completely kill all his offspring so that a remnant will remain.
Jonathan asks this question to confirm that David will do this. This rhetorical question can be translated as a statement. Alternate translation: "please show me the covenant faithfulness of Yahweh, that I may not die"
The abstract noun "faithfulness" can be stated as "faithful." Possible meanings for "of Yahweh" are 1) "be faithful to me as Yahweh is faithful" or 2) "be faithful to me as Yahweh requires"
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The word "house" is a metonym for the people who live in the house. Alternate translation: "David's family"
The hand is a synecdoche for the person. Possible meanings are 1) "May Yahweh use David's enemies to punish David if David breaks this promise" or 2) "May Yahweh destroy the enemies of David."
Here "his own soul" refers to himself. Alternate translation: "Jonathan loved David as much as he loved himself"
This can be stated in active form. Alternate translation: "My father will miss you"
"Ezel" was the name of the stone. Alternate translation: "the stone that people call Ezel"
Jonathan continues to speak to David.
Here the word "it" refers to the stone by which David was to hide.
These refer to the same person.
"Listen" or "Pay attention to what I am about to tell you"
"then you, David, come"
Jonathan continues to speak to David.
Possible meanings are 1) "we know that Yahweh" or 2) "pay attention because this is important: Yahweh."
Possible meanings are 1) "Yahweh is a witness between you and me" or "Yahweh will be watching how we treat each other" or 2) "May Yahweh be a witness between you and me" or "May Yahweh watch how we treat each other"
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Some ancient copies have "Jonathan sat across from him."
According to the law of Moses, a person who is ceremonially unclean is not to participate in the feast until the priest declares that he is clean. Saul repeats this phrase as if he is trying to convince himself.
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"asked me to allow him to go"
Here the eyes represent seeing, and seeing represents thoughts or judgment. See how you translated this in [1 Samuel 20:3]
Jonathan speaks of Saul as if he is another person to show that he respects Saul. Alternate translation: "your table"
Here "anger burned" is a metonym that refers to becoming very angry. Alternate translation: "Saul became very angry with Jonathan"
This is an idiom. Saul uses this phrase as a harsh rebuke to Jonathan and his concern for David. Alternate translation: "You stupid son of a prostitute" or "You stupid traitor"
Saul uses this question to emphasize that he knows that Jonathan and David are friends. This rhetorical question can be translated as a statement. Alternate translation: "I know that you have chosen the son of Jesse ... mother's nakedness."
Here "mother's nakedness" is an idiom that refers to the mother who gave birth to you. Alternate translation: "to the shame of your mother who gave birth to you"
This can be stated in active form. Alternate translation: "you will not become king and will not establish your kingdom"
Jonathan is trying to get Saul to think carefully about what he is doing. This can be translated as a statement, and the words "should he be put to death" can be translated in active form. Alternate translation: "You have no good reason to put him to death. He has done nothing wrong." or "You have no good reason to kill him. He has done nothing wrong."
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This "second" is an ordinal number which refers to two. Alternate translation: "the second day of the new moon festival"
This can be stated in active form. Alternate translation: "he was grieving over David"
Here "him" refers to David.
Here "him" refers to Jonathan.
"Jonathan shot an arrow beyond the young man"
Jonathan uses this question to emphasize that the arrow is farther ahead of the young man. The uses of litotes also emphasizes this. The rhetorical question can be translated as a statement. Alternate translation: "You should know that the arrow is beyond you." or "The arrow is far beyond you."
"called out to the young man, who was running away from him, 'Hurry"
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It seems that David had hidden behind a pile of earth or stones.
David bowed before Jonathan, who was still the King's son, worthy of such respect. Also, this was the last time David met with Jonathan.
Possible meanings are 1) "Yahweh is a witness between you and me" or "Yahweh will be watching how we treat each other" or 2) "May Yahweh be a witness between you and me" or "May Yahweh watch how we treat each other." See how you translated this in 1 Samuel 20:23.
1 Then David came to Nob to see Ahimelek the priest. Ahimelek came to meet David trembling and said to him, "Why are you alone and have no one with you?" 2 David said to Ahimelek the priest, "The king has sent me on a mission and has said to me, 'Let no one know anything about the business I am sending you, and what I have commanded you.' I have directed the young men to a certain place. 3 Now then what do you have on hand? Give me five loaves of bread, or whatever is here." 4 The priest answered David and said, "There is no ordinary bread on hand, but there is holy bread—if the young men have kept themselves from women." 5 David answered the priest, "Surely women have been kept from us for the past three days, as usual when I set out. The things belonging to the young men have been set apart even on ordinary missions. How much more today will what they have be set apart!" 6 So the priest gave him the bread that was set apart. For there was no bread there except the bread of the presence, which was removed from before Yahweh, in order to put hot bread in its place on the day it was taken away.
7 Now one of the servants of Saul was there that day, detained before Yahweh. His name was Doeg the Edomite, the chief of Saul's shepherds. 8 David said to Ahimelek, "Now is there not here on hand any spear or sword? For I brought neither my sword nor my weapons with me, because the king's business was urgent." 9 The priest said, "The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here wrapped in a cloth behind the ephod. If you want to take that, take it, for there is no other weapon here." David said, "There is no other sword like that one; give it to me."
10 David arose and fled that day from Saul and went to Achish, the king of Gath. 11 Achish's servants said to him, "Is not this David, the king of the land? Did they not sing to one another about him in dances,
'Saul has killed his thousands,
and David his ten thousands?'"
12 David took these words to heart and was very afraid of Achish, the king of Gath. 13 He changed his behavior before them and pretended to be insane in their hands; he made marks on the doors of the gate and let his saliva run down his beard. 14 Then Achish said to his servants, "Look, you see the man is mad. Why have you brought him to me? 15 Do I lack madmen, so that you have brought this fellow to behave like one in my presence? Will this fellow really come into my house?"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 21:11.
David visits the chief priest and lies to him about being on a special mission for the king. He asks for food, weapons, and prayer. The chief priest gives him some sacred bread and Goliath's sword and prays for him.
David flees to Gath. The advisers to the king tell him that David is almost the king of Israel. David becomes afraid of the king and pretends to be insane.
The king of Gath's advisers use two rhetorical questions to warn him about how dangerous David could be: "Is not this David the king of the land? Did they not sing to one another about him in dances, 'Saul has killed his thousands, and David his ten thousands?'"
This is the name of a place.
This is a man's name.
shaking in fear
"to do work for him"
"I have told the young men to go to another place, and I will meet them there later"
David is starting a new part of the conversation.
Here "on hand" is a metonym meaning "available." Alternate translation: "What food do you have that you can give me?"
This is a polite request.
bread that the priests have not used in worship
This can be translated as a complete sentence by supplying the understood information. Alternate translation: "Your men may eat it if they have not slept with women recently"
This can be translated in active form. Alternate translation: "we have kept ourselves from women"
"3 days"
"when I begin a journey"
This can be translated in active form. Alternate translation: "The young men have set what belongs to them apart"
This is a statement, not a question. It can be translated in active form. Alternate translation: "It is especially true today that they will set apart what they have"
This double negative emphasizes that the bread of the presence was the only bread that was there. Alternate translation: "the only bread that was there was the bread of the presence"
This can be translated in active form. Alternate translation: "the bread that the priests had set apart"
This can be translated in active form. Alternate translation: "which the priests had removed from before Yahweh so that they could put"
Possible meanings are that 1) Doeg had some religious work regarding Yahweh to do there. Alternate translation: "for some work before Yahweh" or 2) Yahweh detained Doeg there. Alternate translation: "because Yahweh had detained him there"
You may need to say clearly that Doeg saw what David did. Alternate translation: "Doeg ... herdsmen, and he saw what Ahimelech did"
This is the name of a man from the land of Edom.
Here "on hand" is a metonym meaning "available." See how you translated this in [1 Samuel 21:3]
a general name for such things as swords, knives, bows and arrows, and spears
This is the name of a place in Israel.
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They were probably exaggerating when they said that David was king of the land. They used this question to imply that David was a powerful enemy and Achish should not let him stay there. Alternate translation: "You know that this is David, who is as dangerous as the king of the land"
This rhetorical question can be translated as a statement. Alternate translation: "You know that when the people of the land were dancing, they sang to each other about him, 'Saul ... thousands.'"
Here "took ... to heart" is a metonym to think seriously about what was said. Alternate translation: "David thought seriously about what the servants said"
Here "hands" are a synecdoche for the person. Alternate translation: "in their presence"
Possible meanings are 1) Achish demands that his servants explain why they have brought David to him or 2) Achish is scolding them with a rhetorical question. Alternate translation: "You should have known not to bring him to me."
This rhetorical question is a rebuke. Alternate translation: "There are enough madmen here who waste my time. You should not have brought this fellow to behave like one in my presence."
This rhetorical question can be translated as a statement. Alternate translation: "Do not allow this fellow to enter my house."
1 So David left there and escaped to the cave of Adullam. When his brothers and all his father's house heard it, they went down there to him. 2 Everyone who was in distress, everyone who was in debt, and everyone who was discontented—they all gathered to him. David became captain over them. There were about four hundred men with him.
3 Then David went from there to Mizpah in Moab. He said to the king of Moab, "Please let my father and my mother go out with you until I know what God will do for me." [1]4 He left them with the king of Moab. His father and mother stayed with him the whole time that David was in his stronghold. 5 Then the prophet Gad said to David, "Do not stay in your stronghold. Leave and go into the land of Judah." So David left there and went into the forest of Hereth.
6 Saul heard that David had been discovered, along with the men who were with him. Now Saul was sitting in Gibeah under the tamarisk tree on a hill, with his spear in his hand, and all his servants were standing around him. 7 Saul said to his servants who stood around him, "Listen now, people of Benjamin! Will the son of Jesse give every one of you fields and vineyards? Will he make you all captains of thousands and captains of hundreds, 8 in exchange for all of you plotting against me? None of you informs me when my son makes a covenant with the son of Jesse. None of you is sorry for me. None of you informs me that my son has incited my servant David against me. Today he hides and waits for me so he may attack me." 9 Then Doeg the Edomite, who stood by the servants of Saul, answered, "I saw the son of Jesse come to Nob, to Ahimelek son of Ahitub. 10 He prayed to Yahweh that he might help him, and he gave him provisions and the sword of Goliath the Philistine."
11 Then the king sent someone to summon the priest Ahimelek son of Ahitub and all his father's house, the priests who were in Nob. All of them came to the king. 12 Saul said, "Listen now, son of Ahitub." He answered, "Here I am, my master." 13 Saul said to him, "Why have you plotted against me, you and the son of Jesse, in that you have given him bread, and a sword, and have prayed to God that he might help him, so that he might rise up against me, to hide in secret, as he does today?" 14 Then Ahimelek answered the king and said, "Who among all your servants is so faithful as David, who is the king's son-in-law and is over your bodyguard, and is honored in your house? 15 Is today the first time I have prayed to God to help him? Far be it from me! Do not let the king impute anything to his servant or to all the house of my father. For your servant knows nothing of this whole matter." 16 The king replied, "You will surely die, Ahimelek, you and all your father's house." 17 The king said to the guard that stood around him, "Turn and kill the priests of Yahweh. Because their hand also is with David, and because they knew that he fled, but did not reveal it to me." But the servants of the king would not put out their hand to kill the priests of Yahweh. 18 Then the king said to Doeg, "Turn and kill the priests." So Doeg the Edomite turned and attacked the priests; he killed eighty-five persons who wore a linen ephod that day. 19 He also put to the sword Nob, the city of the priests, both men and women, children and infants, and its cattle, donkeys and sheep, he put to the sword.
20 But one of the sons of Ahimelek son of Ahitub, named Abiathar, escaped and fled after David. 21 Abiathar told David that Saul had killed Yahweh's priests. 22 David said to Abiathar, "I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul. I am responsible for every death in your father's family! 23 Stay with me and do not be afraid. For the one who seeks your life seeks mine as well. You will be safe with me."
There are two stories in this chapter: David gathering a group of followers and Saul having all the priests and their families killed. (See: priest)
David hides in the wilderness, and people in trouble come to him. Soon he has a force of 500 men. The prophet then tells him to leave the wilderness. (See: prophet)
Doeg tells Saul that Ahimelech the priest gave David food and a sword and prayed for him. Saul accuses the priests of encouraging David to rebel. This is a serious accusation because the priests are God's representatives and are rebelling against God's king if the accusation is true. Saul has the priests and all their families killed except those who escape to David. (See: highpriest)
a hollow space under the ground, generally opening into the side of a hill, large enough for people to enter
This is the name of a town near the city of Gath.
heard that David had gone to hide in the cave
This is a generalization. Alternate translation: "Many people who were distressed ... many people who were unhappy"
military officer who leads soldiers
"400"
"Then David went from the cave at Adullam"
This is the name of a city.
David wanted his parents to live with the king of Moab so that King Saul would not be able to harm them. Translators can express his basic meaning by using the ideas of "come to stay with you," "stay with you," or "live here with you," as in the UDB.
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"go to your home land of Judah"
This is the name of a city.
Saul was most interested in David, so the writer mentions the other men separately. This can be translated in active form. Alternate translation: "someone had discovered where David and all the men who were with him were hiding"
This is a type of tree. Alternate translation: "a large shade tree"
Saul uses a question to emphasize that David, who is from the tribe of Judah, does not desire to do this for the people of the tribe of Benjamin. Alternate translation: "The son of Jesse will not give you fields or vineyards."
The time when he will give can be made explicit. Alternate translation: "When the son of Jesse becomes king, will he give"
"David"
Saul uses a question to emphasize that David, who is from the tribe of Judah, does not desire to do this for the people of the tribe of Benjamin. Alternate translation: "He will not make you captains of thousands and captains of hundreds"
You may need to make explicit when he will make them captains. Alternate translation: "When he becomes king, will he make you all captains"
Possible meanings are 1) these numbers represent the exact amount of soldiers that these captains led. Alternate translation: "captains of 1,000 soldiers and captains of 100 soldiers" or 2) the words translated as "thousands" and "hundreds" do not represent exact numbers, but are the names of larger and smaller military divisions. Alternate translation: "captains of large military divisions and captains of smaller military divisions" See how you translated a similar phrase in [1 Samuel 17:18]
This continues what Saul said to his servants.
This is the name of a man. See how you translated this in [1 Samuel 21:7]
This is a place name and the name of a man. See how you translated this in [1 Samuel 21:1]
This is the name of a man.
Ahitub prayed to Yahweh that Yahweh might help David, and Ahitub gave David
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"by giving"
"rebel" or "fight"
This rhetorical question can be translated as a statement. Alternate translation: "None of your servants is as faithful as David ... house."
a person or group of people who protect someone
The word "house" is a metonym for the family that lives in the house. This can be translated in active form. Alternate translation: "whom your family honors"
Ahimelech asks himself this question before Saul can ask it, then immediately answers it. This rhetorical question can be translated as a statement. Alternate translation: "This is not the first time I have prayed to God to help David."
This idiom means "Absolutely not!"
Ahimelech speaks of himself in the third person as the "servant." Ahimelech also refers to Saul in the third person as "the king." Ahimelech speaks this way to show respect to Saul. Alternate translation: "Please, King Saul, do not consider me, your servant, or anyone in the house of my father to be guilty. For I know nothing"
to consider someone guilty
Here "house" represents "family." Alternate translation: "to all my father's family"
The word "house" is a metonym for the family that lives in the house. Alternate translation: "your father's family" or "your father's descendants"
"the soldiers standing nearby to protect him"
Here "Turn" means to turn around or turn away from the king. Alternate translation: "Go and kill" or "Kill"
The word "hand" is a metonym for the work done with the hand. Alternate translation: "they also help David"
The word "hand" is a metonym for the work done with the hand. Alternate translation: "did not do anything to kill" or "refused to kill"
Here "Turn" means to turn around or turn away from the king. See how you translated this in [1 Samuel 22:17]
Possible meanings are 1) Doeg killed all the priests himself or 2) the word "Doeg" is a synecdoche for Doeg and the men who went with him. Alternate translation: "Doeg the Edomite and his men turned and attacked ... they killed"
This is the name of a man. See how you translated this in [1 Samuel 21:7]
"85 men" or "85 priests"
Possible meanings are 1) Doeg killed all the priests himself or 2) the word "Doeg" is a synecdoche for Doeg and the men who went with him. Alternate translation: "They also put to the sword ... they put to the sword"
"killed with the sword"
Nob is the name of a city. Here the name "Nob" represents the people of that city. Alternate translation: "the people in the city of Nob" or "the people of Nob"
This is a man's name.
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1 They told David, "Look, the Philistines are fighting against Keilah and are robbing the threshing floors." 2 So David prayed to Yahweh for help and asked him, "Should I go and attack these Philistines?" Yahweh said to David, "Go and attack the Philistines and save Keilah." 3 David's men said to him, "See, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines?" 4 Then David prayed to Yahweh for help yet again. Yahweh answered him, "Arise, go down to Keilah. For I will give you victory over the Philistines." 5 David and his men went to Keilah and fought with the Philistines. He led away their cattle and struck them with a great slaughter. So David saved the inhabitants of Keilah. 6 When Abiathar son of Ahimelek had fled to David at Keilah, he came down with an ephod in his hand.
7 Saul was told that David had gone to Keilah. Saul said, "God has given him into my hand. For he is shut in because he has entered a city that has gates and bars." 8 Saul summoned all his forces for battle, to go down to Keilah, to besiege David and his men. 9 David knew that Saul was plotting harm against him. He said to Abiathar the priest, "Bring the ephod here." 10 Then David said, "Yahweh, the God of Israel, your servant has indeed heard that Saul seeks to come to Keilah, to destroy the city for my sake. 11 Will the men of Keilah surrender me into his hand? Will Saul come down, as your servant has heard? Yahweh, the God of Israel, I beg you, please tell your servant." Yahweh said, "He will come down." 12 Then David said, "Will the men of Keilah surrender me and my men into the hand of Saul?" Yahweh said, "They will surrender you." 13 Then David and his men, who were about six hundred, got up and went away from Keilah, and they went from place to place. It was told Saul that David had escaped from Keilah, and he stopped the pursuit. 14 David stayed in the strongholds in the wilderness, in the hill country in the wilderness of Ziph. Saul looked for him every day, but God did not give him into his hand.
15 David saw that Saul had come out to seek his life; now David was in the wilderness of Ziph at Horesh. 16 Then Jonathan, Saul's son, got up and went to David at Horesh, and strengthened his hand in God. 17 He said to him, "Do not be afraid. For the hand of Saul my father will not find you. You will be king over Israel, and I will be next to you. Saul my father also knows this." 18 They made a covenant before Yahweh. David remained at Horesh, and Jonathan went home.
19 Then Ziphites came to Saul at Gibeah and said, "Is not David hiding among us in the strongholds at Horesh, on the hill of Hakilah, which is south of Jeshimon? 20 Now come down, king! According to your desire, come down! Our part will be to surrender him into the king's hand." 21 Saul said, "May you be blessed by Yahweh. For you have had compassion on me. 22 Go, make even more sure. Learn and find out where his hiding place is and who has seen him there. It is told to me that he is very crafty. 23 So look, and learn all of the places where he hides himself. Come back to me with sure information, and then I will return with you. If he is in the land, I will search him out among all the thousands of Judah."
24 Then they rose up and went to Ziph ahead of Saul. Now David and his men were in the wilderness of Maon, in the Arabah to the south of Jeshimon. 25 Saul and his men went to seek him. But David was told of it, so he went down to a rocky hill and lived in the wilderness of Maon. When Saul heard it, he chased David in the wilderness of Maon. 26 Saul went on one side of the mountain, and David and his men were going on the other side of the mountain. David hurried to get away from Saul. As Saul and his men were surrounding David and his men to take them, 27 a messenger came to Saul and said, "Hurry and come, for the Philistines have made a raid against the land." 28 So Saul returned from pursuing David and went against the Philistines. Therefore that place was called Sela Hammahlekoth. 29 David went up from there and lived in the strongholds of En Gedi.
Saul wants to kill David, but David trusts in God who keeps rescuing him. David rescues the town of Keilah from the Philistines who are stealing their harvest. Saul goes to Keilah to capture David, but David flees to the wilderness near Ziph. When David goes deeper into the wilderness, Saul follows but he has to leave to fight the Philistines who have invaded the land. Saul's pursuit of David shows that Saul cares more about killing his enemies than pleasing God. (See: trust)
Jonathan strengthens David with a synecdoche: "For the hand of Saul my father will not find you." This helps to strengthen David's faith. (See: and faith)
"Keilah" is the name of a town. Here "Keilah" represents the people who live there. Alternate translation: "fighting against the people of Keilah"
separating the grain or seeds, generally from a cereal plant or wheat by some mechanical means
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This rhetorical question can be translated as a statement. Alternate translation: "We will be even more fearful if we go to Keilah to fight the armies of the Philistines."
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The writer pays the most attention to David, so these words are all singular, though David's men helped him do all these things.
This is the name of a man. See how you translated this in [1 Samuel 21:1]
This can be translated in active form. Alternate translation: "Someone told Saul" or "They told Saul"
officially called. The reader should understand that Saul probably told his officials to gather the soldiers. He did not call with a loud voice to get them to come.
"all his soldiers"
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"David asked" or "David prayed"
David speaks as if he were someone else to show his respect for Yahweh. Alternate translation: "I have indeed heard"
make the city so no one could live in it and kill all the people who live there
David speaks as if he were someone else to show his respect for Yahweh. Alternate translation: "as I have heard ... tell me"
Here "hand" represents power or control. Alternate translation: "give me over to Saul"
or "David asked" or "David prayed"
Here "hand" represents power or control. Alternate translation: "give me and my men over to Saul"
"600"
This can be translated in active form. Alternate translation: "Someone told Saul" or "They told Saul"
"had run away from"
This is the name of a deserted area near the city of Ziph.
The word "hand" is a metonym for power. Alternate translation: "did not allow Saul to have power over David" or "did not allow Saul to do as he desired with David" or "did not allow Saul to capture David"
This is an idiom. Alternate translation: "try to kill him"
This is the name of city near Ziph.
This is an idiom. Alternate translation: "encouraged him to trust in God"
Here "hand" is a metonym for Saul and his power. Alternate translation: "For Saul my father will not find you" or "For Saul my father will never be able to have power over you"
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This is the name of the people group from Ziph.
This rhetorical question can be translated as an exclamation. Alternate translation: "David is hiding among us in ... Jeshimon!"
This is the name of a hill in the wilderness of Judah.
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland."
The word "hand" is a metonym for power. The Ziphites speak to Saul as if he were another man to show him that they respect him. Alternate translation: "give David to you so you can do whatever you desire with him"
This can be translated in active form. Alternate translation: "I hope that Yahweh blesses you"
The abstract noun "compassion" can be translated with the adjective "kind." Saul says this because they had told him about David and they were willing to help Saul capture David. Alternate translation: "you have been kind to me" or "you have kindly told this to me"
These two words mean almost the same thing and can be translated as one phrase. Alternate translation: "Know for sure"
"who saw him"
This can be translated in active form. Alternate translation: "People tell me" or "I have heard"
This is an idiom. Alternate translation: "even if I have to arrest every man in Judah" or "among all the clans of Judah"
They stopped what they had been doing. The reader should not believe that they were sitting or lying.
"Then the Ziphites"
This is the name of a place. See how you translated this in 1 Samuel 23:14.
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland." See how you translated this in [1 Samuel 23:19]
This is the name of the deserted area around the city of Maon in southern Judah.
This can be translated in active form. Alternate translation: "Someone told David that they were coming" or "David learned that they were coming"
a hill covered with many rocks or boulders
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The words "hurry" and "come" can be combined into one idea. Alternate translation: "Come quickly"
"chasing David, trying to catch him"
The name means "Rock of Escape." This was a memorial or marker of David's escape from Saul.
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1 When Saul returned from chasing the Philistines, he was told, "David is in the wilderness of En Gedi." 2 Then Saul took three thousand chosen men from all Israel and went to seek David and his men on the Rocks of the Wild Goats. 3 He came to sheep pens on the way, where there was a cave. Saul went inside to cover his feet. Now David and his men were sitting far back in the cave. 4 David's men said to him, "This is the day of which Yahweh spoke when he said to you, 'I will give your enemy into your hand, for you to do with him as you wish.'" Then David arose and quietly crept forward and cut off the corner of Saul's robe. 5 Afterward David's heart afflicted him because he had cut a corner off Saul's robe. 6 He said to his men, "May Yahweh forbid that I should do this thing to my master, Yahweh's anointed, to put out my hand against him, seeing he is Yahweh's anointed." 7 So David rebuked his men with these words, and did not permit them to attack Saul. Saul stood up, left the cave, and went on his way.
8 Afterward, David also stood up, left the cave, and called out after Saul: "My master the king." When Saul looked behind him, David bowed with his face to the ground and showed him respect. 9 David said to Saul, "Why do you listen to the men who say, 'See, David is seeking your harm?' 10 Today your eyes have seen how Yahweh put you into my hand when we were in the cave. Some told me to kill you, but I spared you. I said, 'I will not put out my hand against my master; for he is Yahweh's anointed.' 11 See, my father, see the corner of your robe in my hand. For the fact that I cut off the corner of your robe and did not kill you, you may know and see that there is no evil or treason in my hand, and I have not sinned against you, even though you hunt my life to take it. 12 May Yahweh judge between you and me, and may Yahweh avenge me against you, but my hand must not be against you. 13 As the proverb of the ancients says, 'Out of the wicked comes wickedness.' But my hand will not be against you. 14 After whom has the king of Israel come out? After whom do you pursue? After a dead dog! After a flea! 15 May Yahweh be judge and give judgment between you and me, and see to it, and plead my cause and permit me to escape from your hand."
16 When David had finished speaking these words to Saul, Saul said, "Is this your voice, my son David?" Saul lifted up his voice and wept. 17 He said to David, "You are more righteous than I am. For you have repaid me good, where I have repaid you evil. 18 You have declared today how you have done good to me, for you did not kill me when Yahweh had put me at your mercy. 19 For if a man finds his enemy, will he let him go safely? May Yahweh reward you with good for what you have done to me today. 20 Now, I know that you will surely be king and that the kingdom of Israel will be established in your hand. 21 Swear to me by Yahweh that you will not cut off my descendants after me, and that you will not destroy my name out of my father's house." 22 So David made an oath to Saul. Then Saul went home, but David and his men went up to the stronghold.
Even though Saul tries again and again to kill David, David does not avenge himself on Saul because God had chosen Saul as king. This is meant to contrast with Saul's treatment of David, the future king. Saul represents the king the people wanted, a selfish man. David is the king God wanted, a godly man. (See: avenge and elect and godly)
This can be translated in active form. Alternate translation: "someone told him"
Engedi is a place in Israel west of the Dead Sea where there is water with dry land all around it.
3,000
men whom he had chosen because of their superior military abilities
"sheep corrals" or "sheep enclosures"
This is a euphemism for "relieve himself" or "defecate" or "empty his intestines."
generally a natural hole under the ground, often with an opening in the side of a hill or cliff
The word "arose" is an idiom for taking action. Alternate translation: "David took action; he quietly crept"
approached slowly, carefully or quietly
This is an idiom. Alternate translation: "David was sad because he had done something wrong"
"the one whom Yahweh has chosen to lead his people" or "the one Yahweh has made king"
The hand is a metonym for the ability to cause harm. Alternate translation: "to harm him in any way"
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This is a rhetorical question. It can be translated as a statement. Alternate translation: "You should not listen to the men who say, 'See, David is seeking to harm you."
Here "your eyes" represent King Saul. Alternate translation: "you have seen with your own eyes"
The word "hand" is a metonym for control. Alternate translation: "put you where I could kill you or allow you to live"
Saul was not David's real father. David calls him "father" to show that he respects Saul.
David speaks as if evil and treason were physical objects he could hold in his hand. Here "hand" represents a person acting or doing something. Alternate translation: "I have done no evil deed against you, nor have I rebelled against you"
The hand is a metonym for the ability to cause harm. See how you translated a similar phrase in [1 Samuel 24:6]
This nominal adjective can be translated as a noun phrase. Alternate translation: "people who lived long ago"
These rhetorical questions can be translated as statements. When David asks the questions, he knows that he will answer the questions himself. Alternate translation: "Let me tell you who the king of Israel has come out after. Let me tell you who it is that you are pursuing."
The words "dead dog" are a metaphor for a powerless person. This sentence can be made complete. Alternate translation: "You are pursuing a person who is as powerless as a dead dog"
The word "flea" is a metaphor for a person whom others do not consider important. Alternate translation: "You are pursuing a person who is as unimportant as a flea"
Possible meanings are 1) "do what is right, and plead my cause" or 2) "see that my cause is right and fight for me."
The word "hand" is a metonym for power. Alternate translation: "so that you have no power over me"
Saul speaks as if David were his son to show David that he loves him.
The writer writes as if a voice were something a person could lift up with his hands. Alternate translation: "wept loudly"
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Saul acknowledges that David did show that he supported King Saul and was loyal to him by not killing him.
Saul acknowledges that David chose to show mercy and demonstrated his loyalty to King Saul as Yahweh's anointed.
A rhetorical question with the answer included in the question. Alternate translation: "For if a man finds his enemy, he will not let him go safely."
Where Saul had believed David was his enemy, he learns that even though David will be king, David will not take over the throne from Saul by force, but will wait for Yahweh's appointed time.
This can be stated in active form. Possible meanings are 1) David will cause the kingdom of Israel to prosper through his power as king. Alternate translation: "the kingdom of Israel will prosper as you rule the Israelite people" or 2) Yahweh will cause David to have complete control over the kingdom of Israel. Alternate translation: "you will have complete rule over the kingdom of Israel"
The word "hand" is a metonym that represents power or control.
"you will not kill my sons and their families." It was common for a new king who was not from the previous family line to kill off all the children of the former king to prevent any of them from challenging him for the throne.
It is important for each family in Israel to have descendants from generation to generation carrying on the family name and land inheritance. Alternate translation: "you will not destroy my family and descendants" or "you will allow my family to live"
"David and his army"
1 Now Samuel died. All Israel gathered together and mourned for him, and they buried him in his house at Ramah. Then David rose and went down to the wilderness of Paran.
2 There was a man in Maon, whose possessions were in Carmel. The man was very wealthy. He had three thousand sheep and one thousand goats. He was shearing his sheep in Carmel. 3 The man's name was Nabal, and the name of his wife was Abigail. The woman was intelligent and beautiful in appearance. But the man was harsh and evil in his dealings. He was a descendant of the house of Caleb. 4 David heard in the wilderness that Nabal was shearing his sheep. 5 So David sent ten young men. David said to the young men, "Go up to Carmel, go to Nabal, and greet him in my name. 6 You will say to him, 'Live in prosperity. Peace to you and peace to your house, and peace be to all that you have. 7 I hear that you have shearers. Your shepherds have been with us, and we did them no harm, and they missed nothing the whole time they were in Carmel. 8 Ask your young men, and they will tell you. Now let my young men find favor in your eyes, for we have come on a festive day. Please give whatever you have on hand to your servants and to your son David.'"
9 When David's young men arrived, they said all of this to Nabal in David's name and then waited. 10 Nabal answered David's servants, "Who is David, and who is the son of Jesse? There are many servants these days who are breaking away from their masters. 11 Should I take my bread and my water and my meat that I have killed for my shearers, and give it to men who come from I do not know where?" 12 So David's young men turned away and came back, and told him everything that was said. 13 David said to his men, "Every man strap on his sword." So every man strapped on his sword. David also strapped on his sword. About four hundred men followed after David, and two hundred stayed by the baggage.
14 But one of the young men told Abigail, Nabal's wife; he said, "David sent messengers out of the wilderness to greet our master, and he screamed at them. 15 Yet the men were very good to us. We were not harmed and did not miss anything as long as we went with them when we were in the fields. 16 They were a wall to us both day and night, all the while we were with them tending the sheep. 17 Therefore know this and consider what you will do, for evil is plotted against our master, and against his whole house. He is such a worthless fellow that one cannot reason with him."
18 Then Abigail hurried and took two hundred loaves, two bottles of wine, five sheep already prepared, five measures of parched grain, one hundred clusters of raisins, and two hundred cakes of figs, and laid them on donkeys. 19 She said to her young men, "Go on before me, and I will come after you." But she did not tell her husband Nabal. 20 As she rode on her donkey and came down by the cover of the mountain, David and his men came down toward her, and she met them. 21 Now David had said, "Surely in vain have I guarded all that this man has in the wilderness, so that nothing was missed of all that belonged to him, and he has returned me evil for good. 22 May God do so to the enemies of David, and more also, if by the morning I leave so much as one male of all who belong to him."
23 When Abigail saw David, she hurried and got down from her donkey and lay before David facedown and bowed herself to the ground. 24 She lay at his feet and said, "On me alone, my master, be the guilt. Please let your servant speak to you, and listen to the words of your servant. 25 Let not my master regard this worthless fellow, Nabal, for as his name is, so is he. Nabal is his name, and folly is with him. But I your servant did not see the young men of my master, whom you sent. 26 Now then, my master, as Yahweh lives, and as you live, since Yahweh has restrained you from bloodshed, and from avenging yourself with your own hand, now let your enemies, and those who seek to do evil to my master, be like Nabal. 27 Now let this present that your servant has brought to my master be given to the young men who follow my master. 28 Please forgive the trespass of your servant, for Yahweh will certainly make my master a sure house, because my master is fighting the battles of Yahweh; and evil will not be found in you so long as you live. 29 Though men rise up to pursue you to take your life, yet the life of my master will be bound in the bundle of the living by Yahweh your God; and he will sling away the lives of your enemies, as from the pocket of a sling. 30 Yahweh will have done for my master everything he promised you, and has appointed you leader over Israel. 31 This will not cause grief or a troubled heart to my master—that you have poured out innocent blood, or because my master attempted to rescue himself. For when Yahweh will do good for my master, remember your servant."
32 David said to Abigail, "May Yahweh, the God of Israel, be blessed, he who sent you to meet me today. 33 Your wisdom is blessed and you are blessed, because you have kept me today from bloodshed and from avenging myself with my own hand! 34 For in truth, as Yahweh, the God of Israel, lives, he who has kept me from hurting you, unless you had hurried to come meet me, there would certainly have not been left to Nabal so much as one male baby by the morning light." 35 So David received from her hand what she had brought him; he said to her, "Go up in peace to your house; see, I have listened to your voice and have accepted you."
36 Abigail went back to Nabal; behold, he was holding a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunk. So she told him nothing at all until the morning light. 37 It came about in the morning, when the wine had gone out of Nabal, that his wife told him these things; his heart died within him, and he became like a stone. 38 It came about ten days later that Yahweh attacked Nabal so that he died.
39 When David heard that Nabal was dead, he said, "May Yahweh be blessed, who has avenged the scorn I have received from the hand of Nabal and has kept back his servant from doing wrong. He has turned Nabal's evil action back on his own head." Then David sent and spoke to Abigail, to take her to himself as wife. 40 When David's servants had come to Abigail at Carmel, they spoke to her and said, "David has sent us to you to take you to him as his wife." 41 She arose, bowed herself with her face to the ground, and said, "See, your female servant is a servant to wash the feet of the servants of my master." 42 Abigail hurried and arose, and rode on a donkey with five servant girls of hers who followed her; and she followed David's messengers and became his wife.
43 Now David had also taken Ahinoam of Jezreel as a wife; both of them became his wives. 44 Also, Saul had given Michal his daughter, David's wife, to Paltiel son of Laish, who was of Gallim.
When David decides to kill all of the men in Nabal's household, Abigail convinces David not to avenge himself but to leave revenge to God. (See: avenge)
This is likely a generalization. A large number of the people of Israel were probably there, but some were probably unable to attend.
"met together"
Possible meanings are that they buried Samuel 1) in his home town of Ramah or 2) on his family's land in Ramah but not physically in the house or 3) in his house in Ramah.
"David and his men moved on and they went down"
Some translators may need to put the ideas in these verses in a different order. Alternate translation: "There was a very wealthy man in Maon whose possessions were in Carmel."
This is the name of a town.
This is the name of a town. This is different from Mount Carmel.
3,000
1,000
"shaving the wool off his sheep"
This verse give some background information about the man Nabal and his character. Some translators may need to put the ideas in this verse in a different order. Alternate translation: "Now the man was a descendant of the house of Caleb. His name was Nabal, and the name of his wife was Abigail. She was intelligent and beautiful in appearance. But the man was harsh and evil in his dealings."
This is the name of a man.
This is the name of a woman.
Here "house" represents family. Alternate translation: "He was a descendant of the family of Caleb" or "He was a descendant of Caleb"
"shaving the wool off his sheep"
"greet him as I would greet him if I were there"
"I desire that you may live in prosperity." The abstract noun "prosperity" can be translated as a verb. Alternate translation: "I desire that you possess many good things as long as you live"
"I desire that peace may come to you, your household and your possessions"
"your shearers are working" or "your shearers have sheep to shear." David wants his men to speak so that Nabal understands that his sheep were well because David's men helped guard them.
David is pointing out how he and his men offered protection to Nabal's servants and flocks. This can be stated in positive form. Alternate translation: "we kept them and all their property from harm"
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "may you be pleased with my young men" or "may you consider my young men favorably"
David was expressing respect toward Nabal by calling his men Nabal's servants.
David spoke as if he were Nabal's son to show that he respected Nabal, who was an older man.
"David's army"
"told Nabal that this message had come from David"
Nabal used questions to emphasize that he had no reason to help David. These two rhetorical questions can be translated as statements. Alternate translation: "This David son of Jesse you speak of—I do not know him." or "I do not know who this David is, so I will not do as he says. I do not know who Jesse is, so I do not care what happens to his son."
"running away from" or "rebelling against"
Here "bread" is an idiom for any kind of food.
"men when I do not know where they have come from" or "men whom I do not know"
This can be stated in active form. Alternate translation: "that Nabal had said"
"said to his army"
If swords are not known in your language, you can treat "strap on his sword" as a metonym meaning to prepare for war. Alternate translation: "'Every man, prepare for war.' And every man prepared for war. David also prepared for war"
400
200
They remained at their base camp to prevent other raiders from stealing their possessions.
You may need to make explicit what the young man did before he spoke with Abigail. Alternate translation: "One of Nabal's servants found out what David and his men were planning to do, so he went to Nabal's wife Abigail"
This can be translated in active form. Alternate translation: "Nobody harmed us" or "We were safe"
"we did not lose anything when we were with them." David's men kept wild animals and other people from stealing Nabal's flocks.
David's men were like a wall around a city that protects the people in the city from their enemies.
The speaker is careful not to name the one plotting the evil. This can be translated in active form. Alternate translation: "someone is plotting to do evil things to our master"
The speaker speaks of David as if David were another person to show that he respects David. Alternate translation: "you"
200
A loaf is like a cake. You may need to make explicit what the loaves consisted of. Alternate translation: "loaves of bread"
"that someone had already cooked" or "ready for someone to cook"
This is a generic term as none is given.
"grain that someone had cooked"
"cakes of raisins" or "masses of raisins"
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"David and his army"
Possible meanings are 1) into a low, narrow stream bed or 2) to where the men were hiding.
The writer gives background information before he continues with the story.
The reader needs to understand that David had said these things before he said, "Every man strap on his sword" in 1 Samuel 25:13.
The word "Now" is used here to mark a break in the story. The author stops telling about Abigail going to David and tells about what David had said sometime before Abigail went to him.
This can be stated positively and in active form. Alternate translation: "he still has everything that was his"
The reader needs to understand that David had said these things before he said, "Every man strap on his sword" in 1 Samuel 25:13.
Many modern English translations read, "May God do so to David." This follows the reading in some ancient manuscripts and translations, as well as the more common wording of such statements.
"all the people who belong to him" or "those in his family"
The writer has finished giving background information, so he continues the story.
Abigail was being humble and showing that she would obey David because he was a powerful leader.
"hear"
"David ... me ... my words." Abigail speaks of herself and David as if they are two other people, to show that she respects David.
Abigail continues to advise David not to take revenge.
Abigail speaks of herself and David as if they are other people to show that she respects David. Alternate translation: "Do not regard ... I ... your young men"
You may need to make explicit what Abigail would have done. Alternate translation: "But if I ... had seen ... whom you sent, I would have given them food"
Abigail continues to advise David not to take revenge.
Abigail speaks of David as if he is another person to show that she respects David. Alternate translation: "David ... you"
murder
The hand is a metonym for what a person does with the hand. Abigail assumes that David should allow Yahweh to take vengeance for him. Alternate translation: "taking vengeance yourself instead of letting Yahweh do it"
Abigail speaks as if Yahweh has already punished Nabal. Alternate translation: "I hope that Yahweh will punish your enemies ... as he will punish Nabal"
Abigail continues to tell David not to be angry.
Abigail uses the passive to show her respect for David. This can be translated in active form. Alternate translation: "please give this present, which your servant has brought to my master, to the young men" or "please let my master give this present, which your servant has brought to my master, to the young men"
"these gifts." The "present" was actually many different things.
Abigail speaks of herself and David as if they are two other people to show that she respects David. Alternate translation: "I have ... you ... you"
Abigail continues to reason with David.
Abigail speaks of herself and David as if they are two other people, to show that she respects David. Alternate translation: "my trespass ... you ... you are"
Here "house" is an idiom used for "descendants." Alternate translation: "Yahweh will ensure that my master always has a descendant who serves as king"
"fighting against Yahweh's enemies"
This can be translated in active form. Alternate translation: "no one will ever see you do any evil thing" or "you will never do anything evil"
Abigail continues to reason with David.
chase and try to catch
Abigail speaks of David's life as if it were a long and thin object that a person could put with other long and thin objects and then tie together into a bundle with a rope. This can be translated in active form. Alternate translation: "Yahweh your God will bind the life of my master in the bundle of the living" or "Yahweh your God will keep you alive with those who are alive"
Abigail speaks of herself and David as if they are two different people to show that she respects David. Alternate translation: "your life"
Abigail speaks of David's enemies' lives as if they were small objects like a stone that could be put in a sling and shot a long distance. Alternate translation: "he will kill your enemies as easily as a man slings a stone a long distance"
a piece of animal skin with long cords at both ends in which a person can put a stone or other small, hard object and throw it a long distance
Abigail continues to reason with David.
Abigail speaks of David as if he is another person, to show that she respects David. Alternate translation: "you"
Abigail finishes reasoning with David.
The word “This” refers to David’s actions. This implies that if David were to pour out blood needlessly or attempt to avenge himself, he would feel grief and have a troubled heart. But since he will not do those things, he will not feel grief and have a troubled heart. Alternate translation: “Your action will not cause you the grief or the troubled heart that pouring out blood needlessly or trying to avenge yourself would cause you.”
A troubled heart is a metonym for feelings of guilt. Alternate translation: "Your action will not give you sorrow or guilty feelings" or "You will not do something that causes you to regret what you did and to feel guilty"
Pouring out blood is a metonym for killing people. Alternate translation: "that you have killed innocent people" or "that you have killed people needlessly"
Abigail speaks of herself and David as if they are two other people, to show that she respects David. Alternate translation: "you ... you ... yourself ... you ... me"
That is, when Yahweh actually makes him king after Saul's reign is over.
David accepts Abigail's counsel and gifts.
This can be translated in active form. Possible meanings are 1) "I praise Yahweh ... who" or 2) "May all people praise Yahweh ... who."
This can be translated in active form. Alternate translation: "I thank Yahweh because he has blessed you by making you wise and because"
murder. The same word appears in 1 Samuel 25:26.
The word "hand" here is a metonym for the action taken by the hand. Alternate translation: "by my own actions"
David accepts Abigail's gifts and agrees to do as she has advised him.
This can be translated in active form. Alternate translation: "I would not have left to Nabal even one male baby"
This is an idiom. Abigail did not unload all gifts from the donkeys herself. Alternate translation: "accepted all the gifts that she had brought"
The word "voice" is a metonym for the message the person speaks and a synecdoche for the person who speaks. Alternate translation: "have listened to what you have told me" or "will do as you have advised me"
dawn
Nabal was very happy
Yahweh's judgment on Nabal
Nabal was no longer drunk and so was no longer feeling happy.
Nabal was unable to move because was so afraid that he was no longer physically healthy, probably because he had suffered a stroke.
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David offers to protect Abigail by marrying her.
This can be translated in active form. See how you translated this in [1 Samuel 25:32]
This is an idiom. Alternate translation: "has defended me after Nabal insulted me"
David speaks as if he were another person to show his respect for Yahweh. Alternate translation: "has kept me from doing evil deeds"
The abstract noun "action" can be translated as a verb. Alternate translation: "has done to Nabal what Nabal planned to do to me"
The head is a synecdoche for the person. Alternate translation: "on him"
You may make clear the understood information. Alternate translation: "sent men to speak to Abigail and tell her that David wanted to take her to be his wife"
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Abigail responded by bowing. The reader should understand that she was probably already standing when the men were talking to her in [1 Samuel 25:40]
Abigail speaks as if she were another person to show that she is humble. She shows that she desires to be David's new wife by offering to wash the feet of David's servants. Alternate translation: "See, I will serve you, the servants of my master David, by washing your feet"
You may need to make explicit what Abigail did after she arose and before she rode. Alternate translation: "quickly did what she needed to do to prepare for the journey, and then she rode"
Abigail was riding a donkey, but the servant girls were walking.
This event took place before David married Abigail.
This is the name of a woman.
This event took place before David married Abigail.
This is the name of a woman.
These are names of men.
This is a town north of Jerusalem.
1 The Ziphites came to Saul at Gibeah and said, "Is not David hiding in the hill of Hakilah, which is before Jeshimon?" 2 Then Saul arose and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph. 3 Saul camped on the hill of Hakilah, which is before Jeshimon, by the road. But David was staying in the wilderness, and he saw that Saul was coming after him into the wilderness. 4 So David sent out spies and learned that Saul had indeed come. 5 David arose and went to the place where Saul had camped; he saw the place where Saul lay, and Abner son of Ner, the general of his army; Saul lay in the camp, and the people were camped around him, all asleep.
6 Then David said to Ahimelek the Hittite, and to Abishai son of Zeruiah, the brother of Joab, "Who will go down with me to Saul in the camp?" Abishai said, "I! I will go down with you." 7 So David and Abishai went to the army by night. Saul was there sleeping inside the camp with his spear stuck in the ground beside his head. Abner and his soldiers lay around him. 8 Then Abishai said to David, "Today God has put your enemy into your hand. Now please let me pin him to the ground with the spear with just one blow. I will not strike him a second time." 9 David said to Abishai, "Do not destroy him; for who can extend his hand against Yahweh's anointed one and be guiltless?" 10 David said, "As Yahweh lives, Yahweh will kill him, or his day will come to die, or he will go into battle and perish. 11 May Yahweh forbid that I should extend my hand against his anointed one; but now, I beg you, take the spear that is at his head and the jar of water, and let us go." 12 So David took the spear and the jar of water from Saul's head, and they got away. No one saw them or knew about it, nor did anyone wake up, for they were all asleep, because a deep sleep from Yahweh had fallen on them.
13 Then David went over to the other side and stood on the top of the mountain far off; a great distance was between them. 14 David shouted out to the people and to Abner son of Ner; he said, "Do you not answer, Abner?" Then Abner answered and said, "Who are you who is shouting to the king?" 15 David said to Abner, "Are not you a courageous man? Who is like you in Israel? Why then have you not kept watch over your master the king? For someone came in to destroy the king your master. 16 This thing you have done is not good. As Yahweh lives, you deserve to die because you have not kept watch over your master, Yahweh's anointed one. Now see where the king's spear is and the jar of water that was near his head!"
17 Saul recognized David's voice and said, "Is that your voice, my son David?" David said, "It is my voice, my master, king." 18 He said, "Why does my master pursue his servant? What have I done? What evil is in my hand? 19 Now therefore, I beg you, let my master the king listen to the words of his servant. If it is Yahweh who has stirred you up against me, may he be pleased with an offering; but if it is human beings, may they be cursed in the sight of Yahweh, for they have today driven me out, that I should not cling to the inheritance of Yahweh; they have said to me, 'Go worship other gods.' 20 Now therefore, do not let my blood fall to the earth away from Yahweh's presence; for the king of Israel has come out to search for the one flea as when one hunts a partridge in the mountains."
21 Then Saul said, "I have sinned. Return, David, my son; for I will harm you no more, because my life was precious in your eyes today. See, I have played the fool and have made a very bad mistake." 22 David answered and said, "See, your spear is here, king! Let one of the young men come over and get it and bring it to you. 23 May Yahweh pay each man for his righteousness and his faithfulness; because Yahweh put you into my hand today, but I would not strike his anointed. 24 See, as your life was precious in my eyes today, so may my life be much valued in the eyes of Yahweh, and may he rescue me out of all trouble." 25 Then Saul said to David, "May you be blessed, David my son! You will certainly do great things and you will succeed in them." So David went his way, and Saul returned to his place.
David has another opportunity to kill Saul but he refuses to kill the one God had chosen as king. This contrasts with Saul, who tried to find David and kill him. Saul came to admit that David was more righteous than he was because he did not kill his enemy. (See: elect and righteous)
David put his reason for not killing Saul in a rhetorical question: "Do not destroy him; for who can extend his hand against Yahweh's anointed one and be guiltless?"
This rhetorical question can be translated as an exclamation. Alternate translation: "David is hiding ... Jeshimon!"
"from which we can see Jeshimon"
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland." See how you translated this in [1 Samuel 23:19]
The word "arose" is an idiom for taking action. Alternate translation: "Then Saul took action and he went"
3,000
men whom he had chosen because of their superior military abilities
"from which they could see Jeshimon"
This is the name of a desert area near the Dead Sea. It can also be translated as "the Judean Wilderness" or "the wasteland." See how you translated this in [1 Samuel 23:19]
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"David took action and he went"
These are the names of men.
These are the names of men.
These are the names of women.
David and his men were probably on higher ground than Saul.
"I want to be the one who goes down"
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Abishai speaks as if the enemy were a small object that God had put into David's hand. The word "hand" is a metonym for the power the hand can wield. Alternate translation: "God has given you complete control over your enemy"
This is a metonym that refers to "kill with a spear"
"I will kill him the first time I strike him" or "I will not need to strike him a second time"
This rhetorical question can be translated as a statement. This can also be stated in positive form. Alternate translation: "No one can strike Yahweh's anointed one and be without guilt." or "Anyone who strikes Yahweh's anointed one will be guilty of murder."
"as certainly as Yahweh lives" or "as surely as Yahweh lives"
"he will die a natural death"
The hand is a metonym for the harm a hand can do. Alternate translation: "do anything to harm"
David includes Abishai, so the word "us" here is inclusive.
Yahweh had caused them to sleep deeply.
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David uses a question to shame Abner into answering. This rhetorical question can be translated as a statement. Alternate translation: "Answer me, Abner!"
"David spoke as loudly as he could" so Saul and his men could hear him
David uses a question to rebuke Abner for not guarding Saul. Alternate translation: "You are a very brave man."
David uses a question to rebuke Abner for not guarding Saul. Alternate translation: "You are the greatest soldier in Israel."
Possible meanings are 1) this is a real question and David wants Abner to answer him or 2) this is a rhetorical question and David is rebuking Abner. Alternate translation: "Therefore you should have kept watch over your master the king!"
The word "destroy" here is hyperbole for "kill." Alternate translation: "to kill the king"
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Saul was not David's true father. Saul speaks as if he were David's father to show David that he wants David to trust and respect him as David would trust and respect his own father.
Possible meanings are 1) David really does want Saul to answer the question or 2) this rhetorical question can be translated as a statement. Alternate translation: "My master has no reason to pursue his servant."
Here David speaks of Saul in third person calling him "my master," and he speaks of himself in third person calling himself "his servant." David speaks this way to show respect to Saul. Alternate translation: "Why are you, my master, pursuing me, your servant?" or "Why are you pursuing me?"
Possible meanings are 1) David really does want Saul to answer the question or 2) this rhetorical question can be translated as a statement. Alternate translation: "You know that I have done nothing to harm you."
This speaks of evil as if it were an object that is held in the hand. Here "hand" represents a person acting or doing something. Possible meanings are 1) David really does want Saul to answer the question. Alternate translation: "What have I done wrong?" or 2) this rhetorical question can be translated as a statement. Alternate translation: "I have done nothing wrong!"
David speaks as if he and the king were other people to show respect to Saul. Alternate translation: "you my king, listen to my words"
"caused you to be angry with me"
You may need to make explicit the reason he will give an offering. Alternate translation: "I will give him an offering and hope he will accept it so he will no longer cause you to be angry with me"
This can be translated in active form. Alternate translation: "may Yahweh decide to punish them"
"for they have today driven me out. It is as if they want me to stop clinging to the inheritance of Yahweh. It is as if they have said to me, 'Go worship other gods.'"
"so that I will no longer trust that Yahweh will give me what he has promised me"
David speaks as if the king was another person to show respect to Saul. Alternate translation: "you have"
This is a polite way of saying "do not kill me."
David uses the word "flea" as a metaphor for a person, himself, who cannot do any great harm. Alternate translation: "this single flea" or "me, and I cannot harm you any more than one flea can"
Saul is chasing David as if he were hunting a valuable wild bird.
Possible meanings are 1) "Return to serve me in my palace" or "Return to your home."
Saul was not David's true father. Saul speaks as if he were David's father to show David that he wants David to trust and respect him as David would trust and respect his own father.
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "today you have considered my life to be very valuable" or "today you showed me that you really do respect me"
"been very foolish"
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The word "hand" is a metonym for the person's power. "Yahweh gave me an opportunity to attack you today" or "Yahweh placed me where I could easily have killed you"
"give what is proper to each man"
David speaks as if Saul were another person to show that he respects Saul because Saul is king. Alternate translation: "the one he has chosen to be king"
Here the eyes represent seeing, and seeing represents thoughts or judgment. See how you translated similar words in [1 Samuel 26:21]
Here the eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: "so may Yahweh consider my life very valuable as well" or "so may Yahweh value my life as much as I have valued your life"
This can be translated in active form. Alternate translation: "May Yahweh bless you"
Saul was not David's true father. Saul speaks as if he were David's father to show David that he wants David to trust and respect him as David would trust and respect his own father.
1 David said in his heart, "I will now perish one day by Saul's hand; there is nothing better for me than to escape into the land of the Philistines; Saul will give up looking for me any more within all the borders of Israel; in this way I will escape out of his hand." 2 David arose and passed over, he and the six hundred men who were with him, to Achish son of Maok, the king of Gath. 3 David lived with Achish at Gath, he and his men, each man with his own household, and David with his two wives, Ahinoam the Jezreelite woman, and Abigail the Carmelite woman, Nabal's wife. 4 Saul was told that David had fled to Gath, so he looked for him no longer.
5 David said to Achish, "If I have found favor in your eyes, let them give me a place in one of the cities in the country, that I may live there. Why should your servant live in the royal city with you?" 6 So that day Achish gave him Ziklag; that is why Ziklag belongs to the kings of Judah to this very day. 7 The number of days that David lived in the land of the Philistines was a full year and four months.
8 David and his men attacked various places, making raids on the Geshurites, the Girzites, and the Amalekites; for those nations were the inhabitants of the land, as you go to Shur, as far as the land of Egypt. They had been living there in the land from ancient times. [1]9 David attacked the land and saved neither man nor woman alive. He took away the sheep and cattle, the donkeys, the camels, and the clothing. Then he returned and went back to Achish. 10 Achish would say, "Against whom have you made a raid today?" David would answer, "Against the south of Judah," or "Against the south of the Jerahmeelites," or "Against the south of the Kenites." 11 David would keep neither man nor woman alive to bring them to Gath, saying, "So that they cannot say about us, 'David did such and such.'" This was what he did all the while he was living in the country of the Philistines. 12 Achish believed David, saying, "He has made his people Israel utterly abhor him; he will therefore be my servant forever."
This begins a section about David living with the Philistines.
David is afraid Saul will someday catch him and kill him, so he moves to the Philistine city of Gath. This is a type of exile David creates for himself out of fear. It is caused by his lack of trust in God. This is the same reason his descendants would come to be exiled. (See: trust)
Here "his heart" is a metonym that means to himself. Alternate translation: "David thought to himself"
The word "hand" is a synecdoche for the person. Alternate translation: "escape from him"
"David took action; he passed over"
"passed over the border between Israel and Philistia"
600
This is the name of a man. See how you translated this in [1 Samuel 21:10]
This is the name of a man.
This is the name of a woman. See how you translated this in [1 Samuel 14:50]
This is the name of a woman. See how you translated this in [1 Samuel 25:3]
This is the name of a man. See how you translated this in [1 Samuel 25:3]
This can be stated in active form. Alternate translation: "Someone told Saul" or "Saul heard"
Here the eyes represent seeing, and seeing represents thoughts or judgment. See how you translated this in [1 Samuel 20:3]
Since Achish was the one who would "give," this is a metonym for "please give me a place."
"one of the outlying towns" or "one of the towns outside the city"
This rhetorical question can be translated as a statement. Alternate translation: "I do not need to live in the city with you." or "I am not important enough to live here with you in the royal city."
David speaks as if he were another person to show that he respected Achish.
This is the name of a city in the southwest part of Judah.
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attacking and taking property many times
A people group who apparently lived somewhere between Philistia and Egypt.
Here "you" is being used as an indefinite pronoun that refers to anyone. Alternate translation: "on the way most people travel to Shur"
region on the northeast border of Egypt
the king of Gath
the king of Gath
a clan from the tribe of Judah
a people group who lived in the land of Midian
one of five Philistine city-states.
the king of Gath
1 It came about in those days that the Philistines gathered their armies together for battle to fight with Israel. Achish said to David, "Know for certain that you will go out with me in the army, you and your men." 2 David said to Achish, "That being the case, you will know what your servant can do." Achish said to David, "Then I will make you my bodyguard all your days."
3 Now Samuel had died, and all Israel had lamented him and buried him in Ramah, in his own city. Also, Saul had banned sorcerers and spiritists from the land. 4 Then the Philistines gathered themselves together and came and camped at Shunem; and Saul gathered all Israel together, and they camped at Gilboa. 5 When Saul saw the army of the Philistines, he was afraid, and his heart trembled very much. 6 Saul prayed to Yahweh for help, but Yahweh did not answer him—neither by dreams, nor by Urim, nor by prophets. 7 Then Saul said to his servants, "Find me a woman who is a sorceress, so that I may go to her and seek her advice." His servants said to him, "See, there is a woman in Endor who is a sorceress."
8 So Saul disguised himself, putting on other clothing and went, he and two men with him. They went to the woman by night. He said, "Divine for me by a spirit and bring up for me the one I name." 9 The woman said to him, "See, you know what Saul has done, how he has banned sorcerers and spiritists from the land. So why are you setting a trap for my life, to make me die?" 10 Saul swore to her by Yahweh and said, "As Yahweh lives, no punishment will happen to you for this thing." 11 Then the woman said, "Whom should I bring up to you?" Saul said, "Bring up Samuel for me." 12 When the woman saw Samuel, she cried with a loud voice and spoke to Saul, saying, "Why have you deceived me? For you are Saul." 13 The king said to her, "Do not be afraid. What do you see?" The woman said to Saul, "I see a god coming up out of the earth." 14 He said to her, "What does he look like?" She said, "An old man is coming up; he is clothed with a robe." Then Saul knew it was Samuel, and he bowed with his face to the ground and showed him respect.
15 Samuel said to Saul, "Why have you disturbed me and brought me up?" Saul answered, "I am very distressed, for the Philistines are waging war against me, and God has left me and does not answer me any more, neither by prophets, nor by dreams. Therefore I have called you, that you may make known to me what I will do." 16 Samuel said, "What then do you ask me, since Yahweh has left you, and he has become your enemy? 17 Yahweh has done to you what he said he would. Yahweh has torn the kingdom out of your hand and he has given it to someone else—to David. 18 Because you did not obey the voice of Yahweh and did not carry out his fierce wrath on Amalek, he has therefore done this today to you. 19 Yahweh will give Israel along with you into the hand of the Philistines, and tomorrow you and your sons will be with me. Yahweh will also give the army of Israel into the hand of the Philistines."
20 Then Saul immediately fell his full length on the ground and was very afraid because of the words of Samuel. There was no strength in him, for he had eaten no food all that day, neither that whole night. 21 The woman came to Saul and saw that he was very troubled, She said to him, "See, your woman servant has listened to your voice; I have put my life in my hand and have listened to the words that you said to me. 22 Now therefore, I beg you, listen also to the voice of your woman servant, and let me set a little food in front of you. Eat so that you may gain strength for when you go on your way." 23 But Saul refused and said, "I will not eat." But his servants, together with the woman, compelled him, and he listened to their voice. So he rose from the ground and sat on the bed. 24 The woman had a fatted calf in the house; she hurried and killed it; she took flour, kneaded it, and baked unleavened bread with it. 25 She brought it before Saul and his servants, and they ate. Then they got up and left that night.
Talking to the dead was against the law of Moses. God or the Holy Spirit left Saul because of his sin and would not help him. (See: death, lawofmoses and holyspirit and sin)
Samuel uses a rhetorical question to say it was useless to ask his advice since there was no way Saul could be successful with God against him: "What then do you ask me, since Yahweh has left you, and he has become your enemy?"
"to fight against Israel"
The phrases "That being the case" and "Then" show that the speaker agrees with what the other person has just said. Alternate translation: "Very well, I will go with you so that you will know ... Very well, I will make"
David probably wanted Achish to think that David would kill many Israelites, but "what your servant can do" could also mean that David was planning to kill Philistines instead. Try to translate so that the reader can see both of these possible meanings.
David speaks as if he is another person so that Achish will think David respects him. Alternate translation: "I"
The word "you" refers to David and so is singular.
a person who protects another person
The writer provides background information to prepare the reader for the events that follow.
He had officially removed them from the country or region, or prevented from entering. Alternate translation: "expelled ... from Israel"
"those who talked with the dead and those who talked with spirits." If your language has one word for those who talk with the dead and one word for those who talk with spirits, or if your language has only one word for those who talk with the dead and with spirits, you should use those words here.
after David and Achish spoke (1 Samuel 28:2)
"gathered all his armies in Israel together"
these are names of places
These two phrases mean basically the same thing and emphasize the intensity of his fear. Here Saul is referred to by his "heart." Alternate translation: "he was terrified"
The high priest carried the sacred lots called Urim and Thummin in his breastplate, in a marked pouch, next to his heart.
This is the name of a place.
Saul disguised himself because the way from Gilboa (1 Samuel 28:4) to Endor (1 Samuel 28:7) was through land that the Philistines were living in. He traveled all day and reached the woman after the sun had gone down.
changed his usual appearance no one would know who he was
Saul was requesting that the woman call on the familiar spirit she used to contact the dead and have that spirit call up the spirit of the dead person Saul would name.
"those who talked with the dead and those who talked with spirits." If your language has one word for those who talk with the dead and one word for those who talk with spirits, or if your language has only one word for those who talk with the dead and with spirits, you should use those words here. See how you translated similar words in 1 Samuel 28:3.
The word "life" represents the person. Alternate translation: "me"
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Other possible meanings are 1) "one like God" or 2) "a judge" (1 Samuel 7:15).
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Samuel speaks as if the kingdom were a physical object that could be held in the hand and grabbed out by another person. Alternate translation: "made you so you are no longer king" or "made another person king in your place"
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Samuel speaks as if the people of Israel were a small object that Yahweh would give to the Philistines, whom he speaks of as if they were one person. Alternate translation: "Yahweh will allow the Philistines to do whatever they want to do to you and the people of Israel"
This is a polite way to say that Saul will die. Alternate translation: "will be dead"
Samuel speaks as if the army of Israel were a small object that Yahweh would give to the Philistines, whom he speaks of as if they were one person. Alternate translation: "Yahweh will allow the Philistines to do whatever they want to do to the army of Israel"
Saul had not eaten during the night before he traveled from Gilboa (1 Samuel 28:4) to Endor (1 Samuel 28:7), nor during the day as he journeyed, nor during the night on which he visited the woman.
This is an idiom. "I could die because I listened" or "Someone could kill me because I listened"
The woman speaks as if she is another person to show that she respects Saul. She refers to herself by her "voice" to emphasize what she says. Alternate translation: "my voice" or "me speak to you"
"Saul would not do what they asked"
"forced him"
a calf that has been grown and fed to be available for a special feast
She mixed flour and oil, working and rolling the mixture thoroughly with her hands to produce dough for baking.
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1 Now the Philistines gathered together all their army at Aphek, and Israel camped by the spring that is in Jezreel. 2 The princes of the Philistines passed on by hundreds and by thousands; David and his men passed on in the rear guard with Achish. 3 Then the princes of the Philistines said, "What are these Hebrews doing here?" Achish said to the other princes of the Philistines, "Is not this David, the servant of Saul, the king of Israel, who has been with me these days, or rather these years, and I have found no fault with him since he came away to me to this day?" 4 But the princes of the Philistines were angry with him and said, "Send the man back, that he may return to the place you assigned him. He will not go down with us into battle, for he will become our adversary during the fighting. For how else could he make himself acceptable to his master than by taking the heads of our own men? 5 Is this not David of whom they sang one to another in dances, saying,
'Saul has killed his thousands,
and David his ten thousands'?"
6 Then Achish called David and said to him, "As Yahweh lives, you have been good, and your going out and your coming in with me in the army is good in my view; for I have found nothing wrong with you since the day of your coming to me to this very day. Nevertheless, the princes are not favorable to you. 7 So now return and go in peace, so that you do not displease the princes of the Philistines." 8 David said to Achish, "But what have I done? What have you found in your servant as long as I have been before you to this day, that I may not go and fight against the enemies of my master the king?" 9 Achish answered and said to David, "I know that you are as blameless in my sight as an angel of God; nevertheless, the princes of the Philistines have said, 'He must not go up with us to the battle.' 10 So now rise up early in the morning with the servants of your master who have come with you; as soon as you are up early in the morning and have light, go away." 11 So David rose up early, he and his men, to leave in the morning, to return into the land of the Philistines. But the Philistines went up to Jezreel.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 29:5.
It is unclear whether David wanted to go into battle with the Philistines. He would have been fighting against Saul, but he also would have been fighting against Israel's soldiers. It is probably best to see that David is conflicted over this issue, but some scholars believe that David planned on turning against the Philistines in the battle.
a small stream of water flowing naturally from the Earth
"divided their men into groups; some groups had one hundred soldiers and some groups had one thousand soldiers"
100s ... 1,000s
The groups of hundreds and thousands passed on first, then Achish and his helpers, and then David, his men, and the other Philistine soldiers, who were guarding Achish.
Possible ways to translate this rhetorical question as a statement are Alternate translation: 1) "You should not have allowed these Hebrews, our enemies, to be here with us." or 2) "Tell us who these Hebrews are."
Another possible translation is "Is not this David, ... these years? I have found ... this day." The rhetorical question can be translated as a statement. Alternate translation: "You should know that this is David ... these years. I have found ... this day."
"I know of nothing that he has done wrong"
The person here is a synecdoche for the army he commands. Alternate translation: "Do not let his army join with our army against our enemies"
This rhetorical question can be translated as a statement. Here "taking the heads" is a metonym for killing. Alternate translation: "The best way for David to make peace with his master would be by killing our soldiers!"
This rhetorical question can be translated as a statement. Alternate translation: "You should not trust David—he is the one of whom they sang one to another in dances, saying, 'Saul ... ten thousands'!"
"1,000s ... 10,000s"
This is an idiom. "As certainly as Yahweh lives" or "This is a true statement"
"I am happy to have you go out and come in with me and my army" or "It is good that you go everywhere with me and my army"
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David speaks as if Achish were another person so that Achish will think David respects him. Alternate translation: "you, my master and king"
"even though that is true, this is more important: the princes" or "however, the princes"
The reader should understand that Achish is speaking of Saul.
"can see with the morning sun"
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1 It came about, when David and his men had come to Ziklag on the third day, that the Amalekites had made a raid upon the Negev and on Ziklag. They attacked Ziklag, burned it, 2 and captured the women and everyone who was in it, both small and great. They killed no one, but carried them off as they went on their way. 3 When David and his men came to the city, it was burned, and their wives, their sons, and their daughters were taken captive. 4 Then David and the people that were with him raised their voices and wept until they had no more power to weep. 5 David's two wives were taken captive, Ahinoam the Jezreelite woman, and Abigail the wife of Nabal the Carmelite. 6 David was greatly distressed, for the people were talking about stoning him, for all the people were bitter in spirit, each man for his sons and daughters; but David strengthened himself in Yahweh, his God.
7 David said to Abiathar son of Ahimelek, the priest, "I beg you, bring the ephod here for me." Abiathar brought the ephod to David. 8 David prayed to Yahweh for direction, saying, "If I pursue after this troop, will I overtake them?" Yahweh answered him, "Pursue, for you will certainly overtake them, and you will surely recover everything." 9 So David went, he and the six hundred men who were with him; they came to the brook Besor, where those who were left behind stayed. 10 But David kept pursuing, he and four hundred men; for two hundred had stayed behind, who were so weak that they could not go over the brook Besor.
11 They found an Egyptian in a field and brought him to David; they gave him bread, and he ate; they gave him water to drink; 12 and they gave him a piece of a cake of figs and two clusters of raisins. When he had eaten, he gained strength again, for he had eaten no bread nor drunk any water for three days and three nights. 13 David said to him, "To whom do you belong? Where do you come from?" He said, "I am a young man of Egypt, servant to an Amalekite; my master left me because three days ago I fell sick. 14 We made a raid on the Negev of the Kerethites, and what belongs to Judah, and the Negev of Caleb, and we burned Ziklag." 15 David said to him, "Will you bring me down to this raiding party?" The Egyptian said, "Swear to me by God that you will not kill me or betray me up into the hands of my master, and I will bring you down to this raiding party."
16 When the Egyptian had brought David down, the raiders were spread out over all the ground, eating and drinking and celebrating because of all the booty they had taken out of the land of the Philistines and from the land of Judah. 17 David attacked them from the twilight to the evening of the next day. Not a man escaped except for four hundred young men, who rode on camels and fled. 18 David recovered all that the Amalekites had taken; and David rescued his two wives. 19 Nothing was missing, neither small nor great, neither sons nor daughters, neither booty, nor anything that the raiders had taken for themselves. David brought back everything. 20 David took all the flocks and the herds, which the men drove ahead of the other livestock. They said, "This is David's booty."
21 David came to the two hundred men who had been too weak to follow him, the ones the others had made to stay at the brook Besor. These men went ahead to meet David and the people who were with him. When David came to these people, he greeted them. 22 Then all the wicked men and worthless fellows among those who had gone with David said, "Because these men did not go with us, we will not give them any of the booty that we have recovered. However, each man may lead away his wife and children and go." 23 Then David said, "You must not act like this, my brothers, with what Yahweh has given to us. He has preserved us and given into our hand the marauding band that came against us. 24 Who will listen to you in this matter? For as the share is for anyone who goes into battle, so also will the share be for anyone who waits by the baggage; they will share and share alike." 25 It has been so from that day to this day, for David made it a statute and a decree for Israel.
26 When David came to Ziklag, he sent some of the booty to the elders of Judah, to his friends, saying, "See, here is a present for you from the booty from Yahweh's enemies." 27 He also sent some to the elders who were in Bethel, and to those who were in Ramoth of the South, and to those who were in Jattir, 28 and to those who were in Aroer, and to those who were in Siphmoth, and to those who were in Eshtemoa. 29 He also sent some to the elders who were in Rakal, and to those who were in the cities of the Jerahmeelites, and to those who were in the cities of the Kenites, 30 and to those who were in Hormah, and to those who were in Bor Ashan, and to those who were in Athak, 31 and to those who were in Hebron, and to all the places where David himself and his men habitually went.
When David and his men arrive home, they find the Amalekites have raided Ziklag and taken everything. They catch and destroy them and bring back all of their goods and families. Then David sends gifts to all the cities in Judah through which they had traveled.
Ziklag is a city in the southern part of Judah. This was where David and his men kept their families.
the Amalekites
Possible meanings are 1) "both unimportant people and important people" or 2) "both physically small and physically large."
belonging to David and his men
This can be translated in active form. Alternate translation: "they saw that someone had burned it and taken their wives ... captive"
These were mainly his army of men.
David finds strength in Yahweh after the raid.
"Ahinoam from Jezreel"
"Nabal the man from Carmel"
women's names
suffering
The word "bitter" is a metaphor for the desire to rebel. The word "spirit" is a synecdoche for the person. Alternate translation: "all the people were ready to rebel against David" or "all the people were very unhappy"
Possible meanings are 1) "David took courage because he knew Yahweh his God would help him" or 2) "Yahweh his God made David strong."
David seeks Yahweh's direction in dealing with the raid on his people.
The abstract noun "direction" can be translated as a clause. Alternate translation: "David prayed that Yahweh would tell David what David should do"
chase and try to catch
600 men
small stream
"kept chasing them, trying to catch them"
400 men
200 men
They were tired from their own raids and now in pursuit of the Amalekites. They no longer had the strength to continue.
He was left there to die from the Amalekite raiding party.
"clusters of dried grapes"
David questioned the Egyptian slave.
"three days in the past"
3 days
an attack on a town to take property
a group of armed warriors who attack people or places unexpectedly
Here "hands" refers to control. Alternate translation: "you will not ... violate the trust I have in you by allowing my master to control me again"
the goods they had stolen in the raid
the time just after the sun goes down until the sky is dark
This double negative emphasizes that the four hundred young men were the only ones who escaped. Alternate translation: "The only ones who escaped were four hundred young men"
400
"got back ... got back." These two words translate the same Hebrew word. Your language may also have a word for a person getting his own property back from the person who stole it that is different from the word for a person getting his wife back from those who have captured her.
"got his two wives back" or "saved his two wives from danger"
"None of the items the Amalekites had stolen were lost"
Possible meanings are 1) "neither unimportant people nor important people" or 2) "neither physically small nor physically large." See how you translated similar words in 1 Samuel 30:2.
goods that the Amelekites had stolen. See how you translated this in 1 Samuel 30:16.
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200
a small stream or creek named Besor. See how you translated this in [1 Samuel 30:9]
spoke to them in a friendly way
the goods they had taken from the enemy in battle. See how you translated this in 1 Samuel 30:16.
"we have regained" or "we have gotten back"
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This rhetorical question can be translated as a statement: Alternate translation: "No one will listen to you in this matter."
The abstract noun "share" can be translated as a verb. Alternate translation: "as what belongs to anyone who goes"
the warriors who actually fought the enemy in war
"will make sure that all receive the same amount"
the people who supported the warriors by managing and guarding their supplies
belongings that the soldiers left behind when they went into battle
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This is the name of a town.
goods that David had taken from the Amalekites after the battle. See how you translated this in 1 Samuel 30:16.
"a gift"
The writer begins a list of towns whose elders received gifts from David.
These are names of towns.
The writer continues the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
These are names of towns.
The writer continues the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
This is the name of a town.
These are the names of people groups.
The writer continues the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
These are names of towns.
The writer finishes the list that began in 1 Samuel 30:27 of towns whose elders received gifts from David.
1 Now the Philistines fought against Israel. The men of Israel fled from before the Philistines and fell down dead on Mount Gilboa. 2 The Philistines closely pursued Saul and his sons. The Philistines killed Jonathan, Abinadab, and Malki-Shua, his sons. 3 The battle went heavily against Saul, and the archers overtook him. He was in severe pain because of them. 4 Then Saul said to his armor bearer, "Draw your sword and thrust me through with it. Otherwise, these uncircumcised will come and abuse me." But his armor bearer would not, for he was very afraid. So Saul took his own sword and fell on it. 5 When his armor bearer saw that Saul was dead, he fell on his sword in the same way and died with him. 6 So Saul died, his three sons, and his armor bearer—these men all died together that same day.
7 When the men of Israel who were on the other side of the valley, and those beyond the Jordan, saw that the men of Israel had fled, and that Saul and his sons were dead, they abandoned their cities and fled, and the Philistines came and lived in them. 8 It came about on the next day, when the Philistines came to strip the dead, that they found Saul and his three sons fallen on Mount Gilboa. 9 They cut off his head and stripped off his armor, and sent messengers into the land of the Philistines throughout to carry the news to their idols' temples and to the people. 10 They put his armor in the temple of the Ashtoreths, and they fastened his body to the city wall of Beth Shan. 11 When the inhabitants of Jabesh Gilead heard of what the Philistines had done to Saul, 12 all the fighting men arose and went all night and took the body of Saul and the bodies of his sons from the wall of Beth Shan. They went to Jabesh and burned them there. 13 Then they took their bones and buried them under a tamarisk tree in Jabesh, and fasted for seven days.
This is the end of the section on Saul, but the book continues in 2 Samuel 1.
Saul receives his punishment from God: death for his disobedience and resisting the will of God. (See: willofgod)
This battle was the result of the conflict between David and the Philistines in 1 Samuel 29:11. The writer has finished telling the story of David that began in 1 Samuel 30:1, and now he tells about the battle between the Israelites and the Philistines.
"Israel" refers to the people who live there. Alternate translation: "against the people of Israel"
This is the name of a mountain
"chased Saul and three of his sons"
These are names of men.
This is an idiom. "Saul's army began to lose the battle"
The armor bearer carried the large shield of his commanding officer and other weapons. He protected the commanding officer during a battle.
The nominal adjective "uncircumcised" can be translated as an adjective. Not being circumcised is a metonym for being foreigners. Alternate translation: "these men who have not been circumcised" or "these non-Israelite men"
The ellipsis can be filled in. Alternate translation: "would not do what Saul had told him to do"
"killed himself with his own sword"
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"on that one day"
lived in the cities the men of Israel had left
take the armor and weapons off the dead Israelites' bodies
a mountain range overlooking the Valley of Jezreel in northern Israel, south of Nazareth
"all areas of the land of the Philistines"
"to speak the news inside the temples and to the people"
the buildings where they worshiped their idols
ancient false goddesses and idols, also called "Asherah" or "Astarte"
attached, probably with a large spike or nail
the name of a city
This is the name of a town. See how you translated this in [1 Samuel 11:1]
"how the Philistines had dishonored Saul"
"throughout the whole night"
This is a type of tree. See how you translated this in [1 Samuel 22:6]
1 After the death of Saul, David returned from attacking the Amalekites and remained in Ziklag for two days. 2 On the third day, a man came from Saul's camp with his clothes torn and with dirt on his head. When he came to David he fell to the ground and bowed down. 3 David said to him, "Where did you come from?" He answered, "I escaped from the camp of Israel." 4 David said to him, "Please tell me how things went." He answered, "The people fled from the battle. Many have fallen and many are dead. Saul and Jonathan his son are also dead." 5 David said to the young man, "How do you know that Saul and Jonathan his son are dead?" 6 The young man replied, "By chance I happened to be on Mount Gilboa, and there Saul was leaning on his spear, and chariots and riders were about to catch up with him. 7 Saul turned around and saw me and called out to me. I answered, 'Here I am.' 8 He said to me, 'Who are you?' I answered him, 'I am an Amalekite.' 9 He said to me, 'Please stand over me and kill me, for great suffering has taken hold of me, but life is still in me.' 10 So I stood over him and killed him, because I knew that he would not live after he had fallen. Then I took the crown that was on his head and the band that was on his arm, and brought them here to you, my master."
11 Then David tore his clothes, and all the men with him did the same. 12 They mourned, wept, and fasted until evening for Saul, for Jonathan his son, for the people of Yahweh, and for the house of Israel because they had fallen by the sword. 13 David said to the young man, "Where are you from?" He answered, "I am the son of a foreigner in the land, an Amalekite." 14 David said to him, "Why were you not afraid to destroy Yahweh's anointed king with your own hand?" 15 David called one of the young men and said, "Go and kill him." So that man went and struck him down, and the Amalekite died. 16 Then David said to the dead Amalekite, "Your blood is on your head because your own mouth has testified against you and said, 'I have killed Yahweh's anointed king.'"
17 Then David sang this lament about Saul and Jonathan his son. 18 He commanded the people to teach this Song of the Bow to the sons of Judah, which has been written in the Book of Jashar.
19 "Your glory, Israel, is dead, killed on your high places!
How the mighty have fallen!
20 Do not tell it in Gath,
do not proclaim it in the streets of Ashkelon,
so that the daughters of the Philistines may not rejoice,
so that the daughters of the uncircumcised may not celebrate.
21 Mountains of Gilboa,
let there not be dew or rain on you,
nor fields giving grain for offerings,
for there the shield of the mighty was defiled.
The shield of Saul is no longer anointed with oil.
22 From the blood of those who have been killed,
from the bodies of the mighty,
the bow of Jonathan did not turn back,
and the sword of Saul did not return empty.
23 Saul and Jonathan were loved and gracious in life,
and in their death they were not separated.
They were swifter than eagles,
they were stronger than lions.
24 You daughters of Israel, weep over Saul,
who clothed you in scarlet as well as jewels,
and who put ornaments of gold on your clothing.
25 How the mighty have fallen in the midst of the battle!
Jonathan is killed on your high places.
26 I am distressed for you, my brother Jonathan.
You were very dear to me.
Your love to me was wonderful,
exceeding the love of women.
27 How the mighty have fallen,
and the weapons of war perished!"
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 1:19-27.
This chapter continues the material from 1 Samuel.
David praised Saul and Jonathan as great warriors and Jonathan as his dearest friend.
David used two figures of speech to express that Jonathan and Saul were great warriors: "the bow of Jonathan did not turn back, and the sword of Saul did not return empty."
This is the name of a city in the southern part of Judah.
"After three days"
In this culture, tearing one's own clothes and putting dirt on one's head was an act of mourning.
This was an act of showing submission to David, who was now the king of Israel.
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Possible meanings are 1) "Many were wounded and many were killed" or 2) "Many were wounded and killed."
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This statement emphasizes that the man did not plan to meet Saul.
Possible meanings are 1) Saul was weak and using the spear to support himself or 2) Saul was attempting to kill himself by falling on his own spear.
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These direct quotations could be stated as indirect speech. Alternate translation: "He asked me who I was, and I told him that I am an Amalekite"
These are the same people David just finished attacking in 2 Samuel 1:1.
Saul's suffering is spoken of as something terrible that has grabbed hold of him. Alternate translation: "I am suffering terribly"
This idiom means he is still alive. Alternate translation: "I am still alive"
"he would die anyway"
David and his men tore their clothes as a sign of mourning for the death of King Saul.
Both statements mean basically same thing. The word "house" is a metonym that represents the descendants of Israel. But, both "people" and "house" probably are a synecdoche representing the soldiers of Israel. Alternate translation: "for the Israelite soldiers"
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
Here "fallen" is a polite way of referring to being killed. Also, "sword" represents a battle. This here means "had been killed." Alternate translation: "they had died in battle" or "enemies had killed them in battle"
The man had already stated that he is an Amalekite in 2 Samuel 1:8. David apparently asks the man to confirm this because of the serious judgment that David was going to pronounce on the man.
This rhetorical question is used to rebuke the man. It can be translated as a statement. Alternate translation: "You should have feared Yahweh and not killed his anointed king with your own hand!"
This refers to Saul.
This phrase refers to doing something yourself. Alternate translation: "yourself" or "personally"
This idiom means "killed him."
Here "blood" is a metonym that implies "shed blood" and is associated with death. Here "your head" is a synecdoche referring to the man and means that he is responsible. Alternate translation: "You are responsible for your own death" or "You have caused your own death"
Here "your own mouth" refers to the man himself. Alternate translation: "you have testified against yourself"
David sings a song of mourning for Saul and Jonathan.
This was the title of the song.
This is background information added to tell the reader what happened to the song in the future.
The word "Jashar" means "upright." Alternate translation: "the Book of the Upright"
"Your glory" refers to Saul.
The phrase "the mighty" refers to both Saul and Jonathan. This nominal adjective is plural, and can be stated as "the mighty ones."
The word "fallen" here means "died."
These two phrases mean the same thing and are repeated as part of the poetry of the song.
Gath and Ashkelon are two of the Philistines' major cities. The Philistines killed Saul and Jonathan.
These two phrases mean the same thing and are repeated as part of the poetry of the song.
This phrase refers to people who do not follow Yahweh, such as the Philistines.
David speaks directly to the "Mountains of Gilboa" as if they were listening to his song.
David curses the ground where King Saul died in the battle. This was out of reverence for Saul, who was God's anointed king.
The "mighty" here refers to Saul. The shield was defiled because it fell on the ground, and because the king's blood was shed on it.
Saul's shield was made of leather. To care for the shield, it was rubbed with oil. Alternate translation: "No one will care for Saul's shield anymore"
Saul and Jonathan are shown here to have been fierce and valiant warriors.
Saul's sword is spoken of as if it were a living thing that could return on its own. Rather than return empty, it was carrying the blood of Saul's enemies that it killed.
The phrase "were not separated" is used to emphasize that they were always together. Alternate translation: "even in death they were together"
Saul and Jonathan were spoken of as if they were faster than eagles and stronger than lions.
"who provided you nice clothes and jewelry." These two phrases share similar meanings that describe providing the women with expensive, attractive clothing.
This phrase is repeated in verse 27 to emphasize that Israel's best warriors are dead. Alternate translation: "The mighty men have died in battle"
Here "mighty" is plural and may refer to only Saul and Jonathan, or to all of the soldiers of Israel. Alternate translation: "the mighty warriors"
This is a polite way to say "have died."
This can be stated in active form. Alternate translation: "Jonathan has died in battle" or "The enemy has killed Jonathan"
David continues to address this part of the song to the mountains of Gilboa as he started in [2 Samuel 1:21]
Here "brother" is used in the sense of a very close friend.
Here "love" is used in the sense of friendship and loyalty. Jonathan's loyalty to David was even greater than the loyalty a woman has for her husband and children.
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1 After this David asked Yahweh and said, "Should I go up to one of the cities of Judah?" Yahweh replied to him, "Go up." David said, "To which city should I go?" Yahweh replied, "To Hebron." 2 So David went up with his two wives, Ahinoam from Jezreel, and Abigail from Carmel, the widow of Nabal. 3 David brought the men who were with him, who each brought his family, to the cities of Hebron, where they began to live. 4 Then men from Judah came and anointed David king over the house of Judah.
They told David, "The men of Jabesh Gilead have buried Saul." 5 So David sent messengers to the men of Jabesh Gilead and said to them, "You are blessed by Yahweh, since you have shown this loyalty to your master Saul and have buried him. 6 Now may Yahweh show you steadfast love and faithfulness. I also will show you this goodness because you have done this thing. 7 Now then, let your hands be strong; be courageous for Saul your master is dead, and the house of Judah has anointed me king over them."
8 But Abner son of Ner, commander of Saul's army, took Ish-Bosheth son of Saul and brought him to Mahanaim. 9 He made Ish-Bosheth king over Gilead, Asher, Jezreel, Ephraim, Benjamin, and over all Israel. 10 Ish-Bosheth son of Saul, was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David. 11 The time that David was king in Hebron over the house of Judah was seven years and six months.
12 Abner son of Ner, and the servants of Ish-Bosheth son of Saul, went out from Mahanaim to Gibeon. 13 Joab son of Zeruiah and the servants of David went out and met them by the pool of Gibeon. There they sat down, one group on one side of the pool and the other on the other side. 14 Abner said to Joab, "Let the young men arise and compete before us." Then Joab said, "Let them arise." 15 Then the young men got up and gathered together, twelve for Benjamin and Ish-Bosheth son of Saul, and twelve from servants of David. 16 Each man seized his opponent by the head and thrust his sword into the side of his opponent, and they fell down together. Therefore that place was called "Helkath Hazzurim," or "Field of Swords," which is in Gibeon. 17 The battle was very severe that day and Abner and the men of Israel were defeated before the servants of David.
18 The three sons of Zeruiah were there: Joab, and Abishai, and Asahel. Asahel was swift in his feet like a wild gazelle. 19 Asahel closely pursued Abner and followed him without turning away in any direction. 20 Abner looked behind him and said, "Is that you Asahel?" He answered, "It is I." 21 Abner said to him, "Turn aside to your right or to your left, and seize one of the young men and take his armor." But Asahel would not turn aside. 22 So Abner said again to Asahel, "Stop pursuing me. Why should I strike you to the ground? How then could I hold up my face to Joab, your brother?" 23 But Asahel refused to turn aside, and so Abner stabbed him in the body with the blunt end of his spear, so that the spear came out the other side. Asahel fell down and died there. So it came about that anyone who arrived at the place where Asahel fell down and died, he stopped and stood still.
24 But Joab and Abishai pursued Abner. When the sun was going down, they came to the hill of Ammah, which is near Giah by the road to the wilderness of Gibeon. 25 The men of Benjamin gathered themselves together behind Abner and stood on the top of the hill. 26 Then Abner called to Joab and said, "Must the sword devour forever? Do you not know it will be bitter in the end? How long will it be before you tell your men to stop pursuing their brothers?" 27 Joab replied, "Just as God lives, if you had not said that, my soldiers would have pursued their brothers until the morning!" 28 So Joab blew the ram's horn, and all his men stopped and did not pursue Israel anymore, nor did they fight anymore. 29 Abner and his men traveled all that night through the Arabah. They crossed the Jordan, marched all the next morning, and then reached Mahanaim.
30 Joab returned from pursuing Abner. He assembled all his people, from whom were missing Asahel and nineteen of David's servants. 31 But the servants of David had slaughtered from Benjamin and of Abner's men 360 men who died. 32 Then they took up Asahel and buried him in the tomb of his father, which was in Bethlehem. Joab and his men traveled all night, and the day dawned on them at Hebron.
This chapter begins the story of the civil war between Saul's son and David.
There was a civil war in Israel. David was made king of Judah and Saul's uncle (Abner) made Saul's son (Ishbosheth) king of the rest of Israel. When they fought each other, Abner killed Joab's brother, but David's army was victorious.
Abner finally stopped the battle with a rhetorical question to David's army. "Must the sword devour forever?"
"After David mourned the deaths of Saul and Jonathan in battle"
At this time David was in the city of Ziklag. David used the phrase "go up" because Ziklag was lower in elevation than Judah. Alternate translation: "travel to one of the cities of Judah"
At this time David was in the city of Ziklag. The narrator uses the phrase "went up" because Ziklag was lower in elevation than Hebron. Alternate translation: "David traveled to Hebron with his two wives"
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In this symbolic act, they poured oil on David's head to show that he was selected to be the king.
Here "house" is used in the sense of "tribe." Alternate translation: "the tribe of Judah"
This is the name of a town in the region of Gilead.
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David speaks to the people of Jabesh Gilead.
The abstract nouns "love" and "faithfulness" can be expressed with the verb "loves" and the adjective "faithful." Alternate translation: "Now may Yahweh show you that he loves you without ceasing and is faithful"
They buried Saul.
Here "hands" refers to the people of Jabesh Gilead. Alternate translation: "be strong"
In this symbolic act, they poured oil on David's head to show that he was selected to be the king.
These are the names of men.
This is the name of a place.
These are the names of places.
Obeying David's rule is spoken of as "following" him. Alternate translation: "the tribe of Judah obeyed David as their king"
Here "house" is used to mean "tribe."
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These are the names of men.
This is the name of a man.
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This is a polite way of saying they died. Alternate translation: "they both died"
This is a name given to remind people what happened there.
It may be helpful to explicitly state that this was the large battle that followed the contest of the young men. Alternate translation: "Then the others started to fight also. It was a very fierce battle that day"
These are the names of men.
Here Asahel is compared to a gazelle, an animal that runs very fast. Alternate translation: "Asahel could run very fast"
This small, four-legged animal, with two long horns on its head, runs very fast.
This is the name of a man.
Here "without turning away" is stated in negative form to emphasize how closely he followed Abner's path. Alternate translation: "followed him wherever he went"
This is the name of a man.
"Stop chasing me ... stop chasing Abner"
Abner was asking Asahel to kill and plunder another younger soldier who would not be as dangerous as Abner. He did not want to kill Asahel. Alternate translation: "fight with another soldier and take his equipment as plunder"
This rhetorical question is used to warn Asahel of the danger he faced. "Strike to the ground" is a polite way of saying "to kill." Alternate translation: "I do not wish to kill you"
This rhetorical question emphasizes that Abner does not want to fight and kill Asahel because it would destroy Abner's relationship with Joab. Here "hold up my face to Joab" is an idiom that means that he would be too ashamed to look at Joab. Alternate translation: "I would be too ashamed to look at your brother, Joab"
This means to "halt" or "stop chasing."
This refers to the handle, which is not sharp or designed to pierce anything. It can be implied that Abner was only trying to stop Asahel from following him, and did not intend to kill him.
This is the name of a man.
These are the names of places.
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"Abner shouted" or "Abner yelled"
This rhetorical question emphasizes that the battle had already continued too long. Here "sword" refers to the fighting. The killing in the battle is spoken of as if a wild animal was eating the soldiers. Alternate translation: "We do not need to keep using our swords to fight and kill each other."
This rhetorical question is used to force Joab to acknowledge that continued fighting could only result in more suffering. Here "bitter" is a euphemism for the terrible suffering that would occur. Alternate translation: "You know very well that there will be a terrible result if this continues!"
This rhetorical question is intended to convince Joab to stop fighting their fellow Israelites. Here "brother" is used to represent the members of the nation of Israel. Alternate translation: "Stop this now so that Israelites will not have to kill each other!"
This is a very strong vow. Alternate translation: "With God as my witness" or "God will affirm that I mean what I say"
Joab spoke about what did not happen to show how good it was that Abner said what he said. Because Abner said what he said, Joab would tell his soldiers to stop chasing their brothers.
Trumpets were used to signal orders to the armies across great distances.
Here "Israel" refers to the Israelite soldiers. Alternate translation: "did not continue to chase the Israelite soldiers"
These are the names of places.
"his men" or "his fighting men"
This is the name of a man.
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
"360 men from Benjamin who followed Abner." Abner did not die.
"three hundred and sixty men"
This phrase means "from the tribe of Benjamin."
"carried Asahel's body with them"
"they arrived at Hebron by dawn the next morning"
1 Now there was a long war between the house of Saul and the house of David. David grew stronger and stronger, but the house of Saul grew weaker and weaker.
2 Sons were born to David in Hebron. His firstborn was Amnon, by Ahinoam from Jezreel.
3 His second son, Kileab, was born to Abigail, the widow of Nabal from Carmel. The third, Absalom, was son of Maakah, daughter of Talmai, king of Geshur.
4 David's fourth son, Adonijah, was the son of Haggith. His fifth son was Shephatiah son of Abital,
5 and the sixth, Ithream, was the son of David's wife Eglah. These sons were born to David in Hebron.
6 It came about during the war between the house of Saul and the house of David that Abner made himself strong in the house of Saul. 7 Saul had a concubine whose name was Rizpah, the daughter of Aiah. Ish-Bosheth said to Abner, "Why have you gone to my father's concubine?" 8 Then Abner was very angry at the words of Ish-Bosheth and said, "Am I a dog's head that belongs to Judah? Today I am showing faithfulness to the house of Saul, your father, to his brothers, and to his friends, by not delivering you into the hand of David. But now you accuse me of iniquity concerning this woman? 9 May God do so to me, Abner, and more also, if I do not do for David as Yahweh has sworn to him, 10 to transfer the kingdom from the house of Saul and set up the throne of David over Israel and over Judah, from Dan to Beersheba." 11 Ish-Bosheth could not answer Abner another word, because he feared him.
12 Then Abner sent messengers to David to speak for him saying, "Whose land is this? Make a covenant with me, and you will see that my hand is with you, to bring all Israel to you." 13 David answered, "Good, I will make a covenant with you. But one thing I require from you is that you cannot see my face unless you first bring Michal, Saul's daughter, when you come to see me." 14 Then David sent messengers to Ish-Bosheth, Saul's son, saying, "Give me my wife Michal, to whom I betrothed to myself at the price of one hundred Philistine foreskins." 15 So Ish-Bosheth sent for Michal and took her from her husband, Paltiel son of Laish. 16 Her husband went with her, weeping as he went, and followed her to Bahurim. Then Abner said to him, "Return home now." So he returned.
17 Abner spoke with the elders of Israel saying, "In the past you were trying to have David be king over you. 18 Now do it. For Yahweh has spoken of David saying, 'By the hand of my servant David I will save my people Israel from the hand of the Philistines and from the hand of all their enemies.'" 19 Abner also spoke personally to the people of Benjamin. Then Abner went also to speak with David in Hebron to explain everything that Israel and the whole house of Benjamin desired to accomplish. 20 When Abner and twenty of his men arrived in Hebron to see David, David had a feast prepared for them. 21 Abner explained to David, "I will arise and gather all Israel to you, my master the king, so that they may make a covenant with you, so that you may reign over all that you desire." So David sent Abner away, and Abner left in peace.
22 Then the servants of David and Joab came from a raid and brought much plunder with them. But Abner was not with David in Hebron. David had sent him away, and Abner had left in peace. 23 When Joab and all the army with him arrived, they told Joab, "Abner son of Ner came to the king, and the king has sent him away, and Abner left in peace." 24 Then Joab came to the king and said, "What have you done? Look, Abner came to you! Why have you sent him away, and he is gone? 25 Do you not know that Abner son of Ner came to deceive you and to discover your plans and learn everything you are doing?" 26 When Joab left David, he sent messengers after Abner, and they brought him back from the well of Sirah, but David did not know this.
27 When Abner returned to Hebron, Joab took him aside in the middle of the gate to speak with him quietly. There Joab stabbed him in the stomach and so that Abner died. In this way, Joab avenged the blood of Asahel his brother. 28 When David heard about this he said, "I and my kingdom are innocent before Yahweh forever regarding the blood of Abner son of Ner. 29 May his blood fall upon the head of Joab and upon all his father's house! May Joab's house never be without someone who has a running sore or leprosy or who is lame and must walk with a staff or who is killed by the sword or does not have enough food." 30 So Joab and Abishai his brother killed Abner, because he had killed their brother Asahel at Gibeon in battle.
31 David said to Joab and to all the people who were with him, "Tear your clothes, gird yourselves with sackcloth, and mourn before Abner's body." Now King David walked behind the body in the funeral procession. 32 They buried Abner in Hebron. The king wept and cried loudly at the tomb of Abner, and all the people also wept. 33 The king lamented for Abner and sang,
"Should Abner die as a fool dies?
34 Your hands were not bound.
Your feet were not shackled.
As a man falls before the sons of injustice, so you have fallen."
Once more all the people wept over him. 35 All the people came to make David eat while it was still day, but David swore, "May God do so to me, and more also, if I taste bread or anything else before the sun goes down." 36 All the people took notice of David's grief, and it pleased them, as whatever the king did pleased them. 37 So all the people and all Israel understood that day that it was not the king's desire to kill Abner son of Ner. 38 The king said to his servants, "Do you not know that a prince and a great man has fallen this day in Israel? 39 Now I am weak today, though I am an anointed king. These men, the sons of Zeruiah, are too severe for me. May Yahweh repay the evildoer by punishing him for his wickedness, as he deserves."
This chapter records the first attempt to end the civil war.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 3:33-34.
David never wanted to hurt Saul's family. Isbosheth criticized Abner and Abner became angry. He decided to help David become king of all of Israel. Abner came and made a treaty with David. As he left, Joab arrived and told him he wanted to talk to him and he murdered Abner. David was very unhappy that Abner had been killed.
This word is used here to mark a stop in the main story. Here Samuel gives information about the war between David and the supporters of Saul.
Here "house" is used to mean "supporters."
This metaphor means the number of people supporting David increased.
This metaphor means the number of people supporting Saul's family decreased.
This can be stated in active form. Alternate translation: "David's wives gave birth to six sons"
This is the name of a woman, a wife of David.
These two sons were born after the "firstborn"
These are women's names. They are the wives of David.
These are men's names.
This is the numerical order of David's sons.
These are the names of David's sons.
These are names of David's wives.
This is the numerical order of David's sons.
This is the name of one of David's sons.
This is the name of one of David's wives.
This introduces a new event in the story of the struggle between David's supporters and Saul's family.
This refers to Saul's family and supporters who assumed control of his estate after he died.
This refers to the supporters of David.
Abner's increasing power over Saul's family is spoken of as if he became physically stronger. Alternate translation: "Abner gained more power over the family and supporters of Saul"
These are names of women.
This is a male name, a son of Saul.
Ish-Bosheth asked this question to rebuke Abner who was acting like he was the king. Alternate translation: "You did not have the right to go to father's concubine!"
This is a euphemism for sexual relations. Alternate translation: "had sexual relations with"
This question is used by Abner as an angry denial of Ish-Bosheth's accusation. It can be translated as a statement. Alternate translation: "I am not a traitor working for David!"
Abner speaks of himself as the head of a dog, which the Israelites considered to be loyal to anyone who fed them. Here "belongs to Judah" implies that Abner's loyalty is to Judah, to which David belonged, and not to Saul's house. Alternate translation: "Am I a traitor for Judah?" or "I am not a traitor working for David!"
Here "hand" represents the power to defeat. Alternate translation: "to be defeated by David"
Abner asks this question to rebuke Ishbosheth. It is unclear if Abner actually slept with Rizpah, or if he was falsely accused, but it appears that he is denying that he is guilty. Alternate translation: "You should not think that I have slept with this woman!"
This is the form of a solemn vow in that time. Abner is asking God to judge him severely if he does not keep his vow. Your language may have a way of expressing vows. Alternate translation: "I am asking God to punish me if I do not"
Here "house" refers to Saul's family and supporters who survived Saul's death. Alternate translation: "the family and supporters of Saul"
This phrase refers to the authority of David as king.
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Some versions have "to David when he was at Hebron." You may want to include "when he was at Hebron" if it is present in your national version.
The original meaning of this question is not clear. Possible meanings are 1) Abner had the power to give the land to David. Alternate translation: "This land is mine!" or 2) David is chosen by God to rule the land: Alternate translation: "This land rightfully belongs to you!"
Here "hand" represents Abner's assistance that he is offering to David. Alternate translation: "I will assist you"
David is stating the condition under which he will meet Abner. Here "face" refers to David himself. Alternate translation: "you cannot see me unless you bring Michal to me first"
This is the name of a daughter of Saul. She was David's first wife.
This represents the number of men David killed so that Saul would allow him to marry Michal. These men are represented here by their "foreskins." The "foreskin" is the fold of skin that covers the male reproductive organ.
Paltiel was Michal's second husband. Saul gave her to him after David fled from Saul.
These are the names of men.
This is the name of a village.
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"So now make David your king"
Here "hand" refers to David's power to defeat the Philistines. Alternate translation: "I will empower my servant David and"
Here "hand" refers to power over Israel. Alternate translation: "the power of the Philistines"
Here "hand" refers to power over Israel. Alternate translation: "the power of all of their enemies"
Both of these statements refer to the descendants of Benjamin, who were one of the tribes of Israel.
The number of men who came with Abner.
This phrase means "all of the nation of Israel."
They parted as friends. David was not angry with Abner.
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
These are items taken from the enemy.
Abner had already left to return home.
"someone told Joab"
This is a man's name. He is the grandfather of Saul.
Joab asks this question to rebuke David for letting Abner go in peace. Alternate translation: "You should not have done this!"
Joab asks this question to rebuke David for letting Abner escape. This can be translated as a statement. Alternate translation: "Abner was here and you let him leave!"
Joab asks this question to convince David that Abner is plotting against David. Alternate translation: "Surely you know ... everything you are doing."
"Sirah" is the name of a place where the well was located.
This refers to one of the gates in the city wall at Hebron. As the UDB implies, city gates were constructed as part of buildings set into the city walls. Inside the passageway were doors leading to side rooms, where guests could be received and business and judicial proceedings could be conducted. It was probably in one of these rooms that Joab murdered Abner.
Here "blood" is associated with the death of Asahel. Alternate translation: "the death of Asahel"
This is the name of a male person.
Here "blood" refers to violent death. See how you translated a similar phrase in [2 Samuel 3:27]
This is the name of a man.
This phrase means the results of the guilt will happen to Joab and his family as if something heavy had collapsed on them. Alternate translation: "always cause suffering for Joab and for all his father's house"
Here "house" refers to descendants. Alternate translation: "all the descendants of Joab's father"
This double negative emphasizes that there will always be someone with the problems listed. Alternate translation: "May Joab's house always have someone" (See: )
Here "sword" refers to violent death. Alternate translation: "dies violently"
"is hungry"
These are the names of men.
These were symbolic actions to demonstrate their grief and sadness.
The words "wept" and "cried loudly" mean basically the same thing and emphasize how much David mourned for Abner.
This rhetorical question is used to emphasize that his death was not fair. Alternate translation: "Abner should not have died in disgrace!"
These two sentences express similar ideas. They can be combined into one sentence. Alternate translation: "You were in no way a criminal in prison" or "You were completely innocent of doing wrong"
This can be stated in active form. Alternate translation: "No one had tied your hands"
This can be stated in active form. Alternate translation: "No one had attached your feet to chains"
This refers to people who are unjust or wicked. Alternate translation: "wicked men"
This deliberate exaggeration is used to show that the nation of Israel wanted to take care of David in his grief. Alternate translation: "Many people came"
This is the form of a solemn vow in that time. David is asking God to judge him severely if he eats anything before sunset. Your language many have a way of expressing vows. Alternate translation: "I am asking God to punish me if"
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This is the name of a man.
This rhetorical question is used to show how much David respected Abner. Here "fallen" is a euphemism that means "died." It can be translated as a statement. Alternate translation: "It is certainly true that a great prince has died today in Israel!"
These two phrases both refer to Abner. Alternate translation: "a great prince"
This is the name of a man.
"are too much like animals" or "are too violent"
1 When Ish-Bosheth, Saul's son, heard that Abner was dead in Hebron, his hands became weak, and all Israel was troubled. 2 Now Saul's son had two men who were captains of groups of soldiers. The name of one was Baanah and the other Rekab, sons of Rimmon the Beerothite, who was from the people of Benjamin (for Beeroth is also considered part of Benjamin, 3 and the Beerothites fled to Gittaim and have been living there until this very time).
4 Now Jonathan, Saul's son, had a son who was crippled in his feet. He was five years old when the news about Saul and Jonathan came from Jezreel. His nurse picked him up to flee, but in her hurry, Jonathan's son fell and became lame. His name was Mephibosheth.
5 So the sons of Rimmon the Beerothite, Rekab and Baanah, traveled during the heat of the day to the house of Ish-Bosheth, as he was resting at noon. 6 The woman guarding the door had fallen asleep while sifting wheat, and Rekab and Baanah walked in quietly and passed her. 7 So after they entered the house, they attacked him and killed him as he was lying on his bed in his room. Then they cut off his head and carried it away, traveling on the road all night to the Arabah. 8 They brought the head of Ish-Bosheth to David at Hebron, and they said to the king, "Look, this is the head of Ish-Bosheth son of Saul, your enemy, who sought your life. Today Yahweh has avenged our master the king against Saul and his descendants." 9 David answered Rekab and Baanah his brother, the sons of Rimmon the Beerothite; he said to them, "As Yahweh lives, who delivered my life from every trouble, 10 when someone told me, 'Look, Saul is dead,' thinking he was bringing good news, I seized him and killed him at Ziklag. That was the reward I gave him for his news. 11 How much more, when wicked men have killed an innocent person in his own house on his bed, should I not now require his blood from your hand and completely remove you from the earth?" 12 Then David gave orders to the young men, and they killed them and cut off their hands and feet and hung them up beside the pool at Hebron. But they took the head of Ish-Bosheth and buried it in the grave of Abner in Hebron.
While the end of the civil war occurs in this chapter, David still only reigned over Judah (1-4).
David never sought revenge against Saul's family. When two men snuck into Ishbosheth's room, cut off his head and brought it to David, David had them killed for killing an innocent man. (See: avenge)
When two men brought Ishbosheth's head to David and expected to get a reward for it, David condemned them with the rhetorical question: "should I not now require his blood from your hand, and remove you from the earth?" (See: and condemn and reward)
This is the name of a man.
In this phrase "his hands" represents Ishbosheth himself. Alternate translation: "Ishbosheth became weak" or "Ishbosheth lost all strength"
These are names of men.
This introduces the men Baanah and Rechab into the story.
Here the author begins to provide background information about Beeroth for the reader. The area of Beeroth was part of the land that belonged to the tribe of Benjamin.
This is the name of a place.
Here the author finishes providing background information about Beeroth for the reader. The area of Beeroth was part of the land that belonged to the tribe of Benjamin.
This is the name of a place.
This verse pauses the main story to provide background information about Mephibosheth, a descendent of Saul through Jonathan instead of through Ishbosheth. Mephibosheth will become an important character later in the book.
This phrase means "unable to walk."
This was the age of Jonathan's son at the time of his father's death.
This refers to the news about their death.
This is a woman or girl who is hired to care for young children.
This explains how Mephibosheth was injured so he was unable to walk.
This is the name of Jonathan's young son, the grandson of Saul.
The story returns to the actions of Rechab and Baanah who were introduced in 2 Samuel 4:2.
the middle of the day, the part of the day when it is the hottest
"cleaning chaff from wheat"
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This idiom means "was trying to kill you."
This is one of the strongest oaths David could swear, as Yahweh is the witness. Alternate translation: "I swear on the life of Yahweh"
Here "life" refers to David himself. This means that Yahweh has kept David alive. Alternate translation: "who rescued me"
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This question is used to show that the men had committed an especially serious crime. It can be translated as a statement. Alternate translation: "You are even more guilty! It is my duty to require his blood from your hand and to remove you from the earth."
The phrase "his blood" represents the life of Ishbosheth. Here "from your hand" represents Rechab and Baanah, the sons of Rimmon the Beerothite, introduced in [2 Samuel 4:5]
These were symbolic actions to show contempt for the men.
This was a symbolic act to honor Ish-Bosheth. This could be stated explicitly. Alternate translation: "they honored Ish-Bosheth by burying his head in the grave"
1 Then all the tribes of Israel came to David at Hebron and said, "Look, we are your flesh and bone. 2 In the recent past, when Saul was king over us, it was you who led the Israelite army. Yahweh said to you, 'You will shepherd my people Israel, and you will become ruler over Israel.'" 3 So all the elders of Israel came to the king at Hebron, and King David made a covenant with them before Yahweh. They anointed David king over Israel. 4 David was thirty years old when he began to reign, and he reigned forty years. 5 In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.
6 The king and his men went to Jerusalem against the Jebusites, the inhabitants of the land. They said to David, "You will not come here except to be turned away by the blind and the lame. David cannot come here." 7 Nevertheless, David captured the stronghold of Zion, which now is the city of David. 8 At that time David said, "Those who attack the Jebusites will have to go through the water shaft to reach the 'lame and the blind' who are David's enemies." That is why people say, "The 'blind and the lame' must not enter the palace." 9 So David lived in the stronghold and called it the city of David. He fortified around it, from the terrace toward the inside. 10 David became very powerful because Yahweh, the God of hosts, was with him.
11 Then Hiram king of Tyre sent messengers to David, and cedar trees, carpenters, and masons. They built a house for David. 12 David knew that Yahweh had established him as king over Israel, and that he had exalted his kingdom for the sake of his people Israel.
13 After David left Hebron and came to Jerusalem, he took more concubines and wives in Jerusalem, and more sons and daughters were born to him. 14 These were the names of the children who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 15 Ibhar, Elishua, Nepheg, Japhia, 16 Elishama, Eliada, and Eliphelet.
17 Now when the Philistines heard that David had been anointed as king over Israel, they all went out looking for him. But David heard about it and went down to the stronghold. 18 Now the Philistines had come and spread out in the Valley of Rephaim. 19 Then David asked for help from Yahweh. He said, "Should I attack the Philistines? Will you give victory over them?" Yahweh said to David, "Attack, for I will certainly give you victory over the Philistines." 20 So David attacked at Baal Perazim, and there he defeated them. He commented, "Yahweh has burst through my enemies before me like a bursting flood of water." So he called the name of that place Baal Perazim. 21 The Philistines left their idols there, and David and his men carried them away.
22 Then the Philistines came up again and spread out once more in the Valley of Rephaim. 23 So David sought help from Yahweh again, and Yahweh said to him, "You must not attack their front, but rather circle around behind them and come on them through the balsam woods. 24 When you hear the sound of marching in the wind blowing through the balsam treetops, then attack with force. Do this because Yahweh will have gone out before you to attack the army of the Philistines." 25 So David did as Yahweh had commanded him. He killed Philistines from Geba all the way to Gezer.
This records the beginning of the kingdom's expansion.
David brought the combined army to Jerusalem and conquered it by going in through the water shaft. He enlarged the city and strengthened the defenses, and made it his capital. Jerusalem is an important place in the plans of God.
David always consulted God before fighting a battle. The Philistines invaded Israel trying to capture David. David asked God if he should attack the Philistines, and God said yes; so he defeated them. They invaded again and God told him to attack them from the rear and he defeated them again.
This phrase means "a relative." Alternate translation: "we are related to you" or "we are of the same family"
This is historical information. Saul had been their king before David.
These two clauses mean basically the same thing and emphasize that Yahweh had chosen David to be king.
Here ruling over the people is spoken of as shepherding them. Alternate translation: "You will care for my people Israel" or "You will rule over my people Israel"
To "anoint" is a symbolic act to show that they recognized that God had chosen David as king.
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David and the army of Israel attack Jerusalem.
This can be stated in a positive form. Alternate translation: "If you come here, even the blind and the lame will be able to turn you away"
Here "the blind" and "the lame" are nominal adjectives. Alternate translation: "those people who cannot see and those who cannot walk"
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David was speaking to his soldiers. Alternate translation: "David said to his soldiers, 'Those who want to get rid of the Jebus people"
These words could be either 1) a literal reference to people who are truly lame and blind or 2) a metonym that speaks about the Jebusites inside the city of Jerusalem as if they were all weak and handicapped.
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This is the name of a man.
those who work with wood
those who work with stone or brick
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This can be stated in active form. Alternate translation: "he had more sons and daughters" or "they bore him more sons and daughters"
These are the names of David's sons.
This can be stated in active form. Alternate translation: "that his wives bore for him" or "he had"
These are the names of David's sons.
These are the names of David's sons.
This can be stated in active form. Alternate translation: "Israel had anointed David as king"
Here "all" is a generalization that means the Philistine army. Alternate translation: "the Philistine army went looking for him"
This is the name of a place.
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This is the name of a place.
Here David speaks of the victory that Yahweh brought as if it were a flood of water that overflowed its banks and covered the land, causing destruction. Alternate translation: "Yahweh has overwhelmed my enemies like a flood overwhelms the land"
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They "came up" because the Philistines lived at a lower elevation than David's stronghold.
This is the name of a place.
"Balsam" here is a type of tree, and the "woods" describe many balsam trees growing together.
This is the continuation of Yahweh's instruction to David that began in [2 Samuel 5:23]
This speaks of the sound of the leaves rustling as wind blows through them as if it were the sound of marching. Alternate translation: "When the wind blowing through the tops of the balsam trees sounds like men marching"
These are the names of places.
1 Now David again gathered together all the chosen men of Israel, thirty thousand. 2 David arose and went with all his men who were with him from Baalah in Judah to bring up from there the ark of God, which is called by the name of Yahweh of hosts, who sits enthroned over the cherubim. 3 They set the ark of God on a new cart. They brought it out of Abinadab's house, which was on a hill. Uzzah and Ahio, his sons, were guiding the new cart. 4 They brought the cart out of Abinadab's house on the hill with the ark of God on it. Ahio was walking in front of the ark. 5 Then David and all the house of Israel began to play before Yahweh, celebrating with instruments made of fir wood, harps, lyres, tambourines, rattles, and cymbals.
6 When they came to the threshing floor of Nakon, the oxen stumbled, and Uzzah reached out with his hand to grab the ark of God, and he took hold of it. 7 Then the anger of Yahweh burned against Uzzah. God attacked him there for his sin. Uzzah died there by the ark of God. 8 David was angry because Yahweh had attacked Uzzah, and he called the name of that place Perez Uzzah. That place is called Perez Uzza to this day. 9 David was afraid of Yahweh that day. He said, "How can the ark of Yahweh come to me?" 10 So David was not willing to take the ark of Yahweh with him into the city of David. Instead, he put it aside in the house of Obed-Edom the Gittite. 11 The ark of Yahweh remained in the house of Obed-Edom the Gittite for three months. So Yahweh blessed him and all his household. 12 Now King David was told, "Yahweh has blessed Obed-Edom's house and everything that belongs to him because of the ark of God." So David went and brought up the ark of God from Obed-Edom's house to the city of David with joy. 13 When those who were carrying the ark of Yahweh had gone six steps, he sacrificed an ox and a fattened calf. 14 David danced before Yahweh with all his might; he was wearing only a linen ephod. 15 So David and all the house of Israel brought up the ark of Yahweh with shouting and the sound of rams' horns.
16 Now as the ark of Yahweh came into the city of David, Michal, daughter of Saul, looked out the window. She saw King David leaping and dancing before Yahweh. Then she despised him in her heart. 17 They brought in the ark of Yahweh and put it in its place, in the middle of the tent that David had set up for it. Then David offered burnt offerings and fellowship offerings before Yahweh. 18 When David had finished sacrificing the burnt offerings and the fellowship offerings, he blessed the people in the name of Yahweh of hosts. 19 Then he distributed among all the people, the whole multitude of Israel, both to men and women, a loaf of bread, a portion of meat, and a cake of raisins. Then all the people left; each one returned to his own house.
20 Then David returned to bless his family. Michal, the daughter of Saul, came out to meet David and said, "How honored the king of Israel was today, who undressed himself today before the eyes of the slave girls among his servants, like one of the crude fellows who shamelessly undresses himself!" 21 David responded to Michal, "I did that before Yahweh, who chose me above your father and above all his family, who appointed me leader over the people of Yahweh, over Israel. Before Yahweh I will be joyful! 22 I will be even more undignified than this, and I will be humiliated in my own eyes. But by these slave girls you have spoken about, I will be honored." 23 So Michal, the daughter of Saul, had no children to the day of her death.
David organized a procession with many musical instruments to bring the ark to Jerusalem. They put it on a cart; but when the oxen stumbled, Uzzah reached out to steady it so it would not fall. God killed him for touching the ark. David was angry at God for killing Uzzah and was afraid to bring the ark any further. Uzzah died because the ark was perfectly holy. (See: holy)
David danced for joy in front of the ark. His wife, Michal, criticized David for uncovering himself as he danced, but David did not care. (See: joy)
Michal criticized David by using irony: "How honored the king of Israel was today, who undressed himself today before the eyes of the slave girls among his servants, like one of the crude fellows who shamelessly undresses himself!"
This word marks a new part of the story.
This metonym represents the army of the nation of Israel.
"30,000"
It is implied that they are taking the ark to Jerusalem. Alternate translation: "from Baalah in Judah to take to Jerusalem the ark of God"
Jerusalem was higher than almost any other place in Israel, so it was normal for Israelites to speak of going up to Jerusalem and going down from it.
The word "bring" can be translated as "take."
This is the name of a place.
Yahweh's name was written on the ark.
You may need to make explicit that the cherubim are those on the lid of the ark of the covenant. The biblical writers often spoke of the ark of the covenant as if it were Yahweh's footstool upon which he rested his feet as he sat on his throne in heaven above. Alternate translation: "who sits on his throne above the cherubim on the ark of the covenant"
to sit on a throne
David and the army of the nation of Israel move the ark of the covenant.
These are names of men.
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This metonym represents the people of Israel. Alternate translation: "all the other Israelites with him"
A tambourine is a musical instrument like the head of a drum with pieces of metal around the side that sound when the instrument is shaken or hit.
musical instruments with many small, hard objects inside a hard shell, making rhythmic noise when shaken
two thin, round metal plates that are hit together to make a loud sound
This is the name of a man.
Here the "anger of Yahweh" is spoken of as if it were fire.
It was a sin for Uzzah to touch the ark because Yahweh had commanded that no one should touch the ark.
This is the name of a place. Translator may add a footnote that says, "The name 'Perez Uzzah' means 'the punishment of Uzzah.'"
This means to the time when this was being written, not to the present time in the twenty-first century.
David uses this question to emphasize that he is afraid to take the ark to Jerusalem. Alternate translation: "I am too afraid to bring the ark of Yahweh with me to Jerusalem."
This is the name of a man.
Here "him" refers to Obed-Edom the Gittite.
This word starts a new part of the story.
This can be stated in active form. Alternate translation: "people told King David"
Here "house" represents a family. Alternate translation: "Obed-Edom and his family"
Jerusalem was higher than almost any other place in Israel, so it was normal for Israelites to speak of going up to Jerusalem and going down from it. Alternate translation: "moved the ark of God" or "took the ark of God"
The word "brought" can be translated as "took."
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Dancing here is a form of joyfully worshiping Yahweh.
a cloth made from fibers of the flax plant
Here "house" represents the people of Israel. Alternate translation: "all the other Israelites with him"
The word "Now" marks a stop in the story. Here the narrator gives information about Michal.
Michal was the daughter of King Saul and also David's first wife. See how you translated this name in 2 Samuel 3:13.
Here "heart" represents thoughts or emotions. Alternate translation: "she looked at him with disdain" or "she sneered at him"
"to Yahweh"
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To bless "in the name of Yahweh of hosts" means to bless with Yahweh's power and authority or as his representative.
a baked sweet bread made with dried grapes
Here "came" can be translated as "went."
This is an ironic statement. Michal means the opposite of what she said, and she does not believe David acted honorably. Michal speaks disrespectfully to King David about his dancing attire and behavior.
Here "eyes of the slave girls" represents the slave girls. Alternate translation: "in front of the slave girls"
Michal is comparing David to vulgar and foolish men.
Here "your" refers to Michal.
Here "the people of Yahweh" and "Israel" mean the same thing.
David is being ironic and means the opposite of what he said. He does not believe what he did was actually undignified or that his actions in the future will be undignified.
Here "in my own eyes" represents what a person considers or thinks about something. Alternate translation: "I will consider myself humiliated" or "I will consider myself a fool"
This can be stated in active form. Alternate translation: "But the slave girls of whom you have spoken will honor me"
"was never able to bear any children"
1 It happened that after the king had settled in his house, and after Yahweh had given him rest from all his surrounding enemies, 2 the king said to Nathan the prophet, "Look, I am living in a house of cedar, but the ark of God is staying in the middle of a tent."
3 Then Nathan said to the king, "Go, do what is in your heart, for Yahweh is with you."
4 But that same night the word of Yahweh came to Nathan, saying: 5 "Go and tell David my servant, 'This is what Yahweh says: Will you build me a house in which to live? 6 For I have not lived in a house from the day that I brought up the people of Israel out of Egypt until this present day. Rather, I have been moving about in a tent, a tabernacle. 7 In all places where I have moved among all the people of Israel, did I ever say anything to anyone from the tribes of Israel whom I appointed to shepherd my people Israel, saying, "Why have you not built me a house of cedar?"'
8 "Now then, tell my servant David, 'This is what Yahweh of hosts says: I took you from the pasture, from following the sheep, so that you would be ruler over my people Israel. 9 I have been with you wherever you went. I have cut off all your enemies from before you. Now I will make your name great, like the names of the great ones of the earth. 10 I will appoint a place for my people Israel and will plant them there, so that they may live in their own place and be troubled no more. No longer will wicked people oppress them, as they did before, 11 as they were doing from the days that I commanded judges to be over my people Israel. Now I will give you rest from all your enemies.
"Moreover, Yahweh declares to you that Yahweh will make you a house. 12 When your days are fulfilled and you lie down with your fathers, I will raise up a descendant after you, one who will come out from your body, and I will establish his kingdom. 13 He will build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be a father to him, and he will be my son. When he commits iniquity, I will discipline him with the rod of men and with the whipping of the sons of men. 15 But my covenant faithfulness will not leave him, as I took it from Saul, whom I removed from before you. 16 Your house and kingdom will be confirmed forever before you. Your throne will be established forever.'"
17 Nathan spoke to David and reported to him all these words, and he told him about the entire vision.
18 Then David the king went in and sat before Yahweh and said, "Who am I, Lord Yahweh, and what is my family that you have brought me to this point? 19 Now this was a small thing in your sight, Lord Yahweh. You have even spoken about your servant's family for a great while to come, and have shown me future generations, Lord Yahweh!
20 "What more can I, David, say to you? You have known your servant, Lord Yahweh. 21 For your word's sake, and to fulfill your own purpose, you have done this great thing and revealed it to your servant.
22 "Therefore you are great, Lord Yahweh, for there is no one like you, and there is no God besides you, as we have heard with our own ears. 23 What nation is like your people Israel, the one nation on earth whom you, God, went and rescued for yourself? You did this so that they would become a people for yourself, to make a name for yourself, and to do great and fearful deeds for your land. You drove out nations and their gods from before your people, whom you rescued from Egypt. 24 You established Israel as your own people forever, and you, Yahweh, became their God.
25 "So now, Yahweh God, may the promise that you made concerning your servant and his family be established forever. Do as you have spoken. 26 May your name be forever great, so the people will say, 'Yahweh of hosts is the God of Israel,' while the house of me, David, your servant is established before you.
27 "For you, Yahweh of hosts, the God of Israel, have revealed to your servant that you will build him a house. That is why I, your servant, have found courage to pray to you. 28 Now, Lord Yahweh, you are God, and your words are trustworthy, and you have made this good promise to your servant. 29 Now then, let it please you to bless the house of your servant, so that it may continue forever before you. For you, Lord Yahweh, have said these things, and with your blessing your servant's house will be blessed forever."
This is the finishing of a small interruption about the house of God. (See: houseofgod)
David wanted to honor God by building him a temple. God told David that he would not build it, but his son would build it. (See: temple)
God made a covenant with David that was not conditioned upon anything David or his descendants did. God promised that one of David's descendants would rule Israel forever. Because Israel would not have a king in the future, this promise did not begin at this time. The descendant, who would rule forever, is Jesus. (See: covenant and promise and eternity)
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
"given him safety from all his surrounding enemies." Here "rest" is an abstract noun. Alternate translation: "caused the enemy people groups to stop attacking Israel"
Cedar is a kind of tree that is known for its strength. If you have an equivalent type of tree in your culture, you can use that name, otherwise you can reword this. Alternate translation: "I am living in a strong, permanent house"
Tents are temporary dwellings. If you do not have tents in your culture, you can word this differently. Alternate translation: "the ark of God is staying in a temporary place"
Here "heart" represents the mind. Alternate translation: "do what you think you should"
Here "with you" means God is helping and blessing David.
The idiom "the word of Yahweh came to" is used to introduce a special message from God. Alternate translation: "Yahweh gave a message to Nathan. He said," or "Yahweh spoke this message to Nathan:"
This is the beginning of a quotation that contains quotations within it.
Yahweh uses a question to emphasize that David is not the one to build a house for Yahweh. This question can be translated as a statement. Alternate translation: "You will not build a house for me"
Here the word "house" means a temple. Later Yahweh will say that he will build a house for David, but there the word "house" means a family. If your language has a word that can express both ideas, use it here.
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This has a quotation within a quotation and one rhetorical question inside another rhetorical question. The direct quotation can be stated as an indirect quotation, and the rhetorical questions can be translated as statements. Alternate translation: "did I ever ask any of Israel's leaders whom I appointed to shepherd my people Israel why they had not built me a house of cedar?" or "I never asked any of Israel's leaders whom I appointed to shepherd my people Israel why they had not built me a house of cedar." or "I never said anything to any of Israel's leaders whom I appointed to shepherd my people Israel. I never said, 'Why have you not built me a house of cedar.'" or "I never said anything to any of Israel's leaders whom I appointed to shepherd my people Israel. I never said, 'You should have built me a house of cedar.'"
The referent of "whom I appointed" is "anyone," not "tribes." Of those from the tribes of Israel whom he had appointed to shepherd, he had told none to build him a house.
Those who are leaders of the people of Israel are spoken of as if they were shepherds and the people were sheep.
If Yahweh had asked the leaders this question, he would have been using a question to scold them for not building him a house of cedar. But, Yahweh said previously that he did not ask them this question. Alternate translation: "You should have built me a house of cedar."
Yahweh describes his promises to King David through the prophet Nathan.
This does not mean "at this moment," but is used to draw attention to the important point that follows.
This has quotations within quotations. It may be necessary to translate the direct quotations as indirect quotations, as in the UDB. Alternate translation: "tell my servant David that I took him ... so that he would be ruler over my people Israel"
Yahweh is still telling the prophet Nathan what he should tell David.
David's job as a shepherd is referred to by the place he watched his sheep. Alternate translation: "I took you from your job as a shepherd"
This continues the quotations within quotations. It may be necessary to translate the direct quotations as indirect quotations, as in the UDB. Alternate translation: "I have been with him wherever he went. I have cut off all his enemies from before him. Now I will make his name great, like the name of the great ones of the earth"
Here "with you" means that Yahweh has helped and blessed David.
Yahweh destroying David's enemies is spoken of as if Yahweh cut them off, as one would cut a piece of cloth or cut a branch from a tree.
Here "name" represents a person's reputation.
The phrase "great ones" means famous persons.
Yahweh continues describing his promises to King David through the prophet Nathan.
"I will choose a place"
Yahweh causing the people to live in the land permanently and securely is spoken of as if he would plant them in the land.
This can be stated in active form. Alternate translation: "no one will ever trouble them"
"from the time"
After the people of Israel entered the land of Canaan and before they had kings to rule them, God appointed leaders called "judges" to lead them in times of trouble.
To be in authority is referred to as being over someone. Alternate translation: "to rule my people Israel"
If in [2 Samuel 7:8]
"I will give you safety from all your enemies." Here "rest" is an abstract noun. Alternate translation: "I will make all your enemies stop attacking you"
Here the metonym "house" refers to David's ancestors continuing on as the rulers of Israel. In [2 Samuel 7:4]
Yahweh continues describing his promises to King David through the prophet Nathan.
These two phrases have similar meanings and are combined for emphasis. They both are polite ways to refer to death and dying.
Yahweh appointing David's descendant is spoken of as if Yahweh would raise or lift him up.
This is an idiom that means the person will be David's descendant.
Here "his kingdom" represents his power to rule. Alternate translation: "I will make him to be a very powerful king"
Here "name" refers to Yahweh. Alternate translation: "a permanent dwelling for me"
Here "throne" represents the person's power to rule as king. Alternate translation: "I will make his rule over Israel to last forever"
The prophecy in 7:12-14 refers to Solomon, David's son. But, aspects of the prophecy will be fulfilled by Jesus. So, here it is best to translate the words "father" and "son" with your normal words for a biological father and son.
Yahweh finishes describing his promises to King David through the prophet Nathan.
The word "faithfulness" is an abstract noun that can be stated as "faithfully loving." Alternate translation: "I will never stop faithfully loving him as I stopped loving Saul"
If in [2 Samuel 7:8]
If in [2 Samuel 7:8]
These two sentences have similar meanings and emphasize that David's dynasty will last forever.
Here the word "house" represents David's descendants, who will rule as kings. Here "kingdom" means about the same thing as "house." This can also be stated in active form. Alternate translation: "You will live to see me establish your family and their rule over the people of Israel forever"
Here "throne" represents the power to rule as king. Alternate translation: "I will cause your descendants to rule over Israel forever"
"all these things." This refers to what Yahweh had said.
"he told him about everything Yahweh revealed to him"
David asks this question to express the deep emotion he felt from hearing Yahweh's proclamation. This rhetorical question can be translated as a statement. Alternate translation: "My family and I are not worthy of this honor, Lord Yahweh."
Here sight represents judgment or evaluation. Alternate translation: "in your judgment"
Here David refers to himself as "your servant." This can be stated in first person. Alternate translation: "my family"
This speaks about time as if it were something that travels and arrives somewhere. Alternate translation: "and what will happen to them in the future"
Here David refers to himself as "your servant." This can be stated in first person. Alternate translation: "me"
David uses this question to emphasize that he has nothing left to say to Yahweh. Alternate translation: "There is nothing more I can say to you."
"Because of what you promised to do"
"to accomplish what you planned to do"
David refers to himself as "your servant." It can be stated in first person. Alternate translation: "to me"
The phrase "with our own ears" is used for emphasis. Alternate translation: "as we ourselves have heard"
Here "we" refers to David and the nation of Israel.
David uses a question emphasize that there is no other nation like Israel. Alternate translation: "There is no nation like your people Israel, the one nation on earth whom you, God, went and rescued for yourself."
Here "name" represents Yahweh's reputation. Alternate translation: "to make all people know who you are"
Here "land" represents the people. Alternate translation: "for your people"
Here "nations" represents the people groups that were living in Canaan.
David continues to talk to Yahweh.
Here "now" does not mean "at this moment," but is used to draw attention to the important point that follows.
This can be stated in active form. Alternate translation: "may you do what you promised to me and my family, and may your promise never change"
David is speaking about himself in the third person. This can be stated in the first person. Alternate translation: "me and my family"
Here "name" represents Yahweh's reputation.
Here "house" represents family. Alternate translation: "my family"
This can be stated in active form. Alternate translation: "is secure because of you" or "continues because of you"
David refers to himself as "your servant." Alternate translation: "to me that you will build me a house"
Here the metonym "house" refers to David's ancestors continuing on as the rulers of Israel. In [2 Samuel 7:4]
Here "house" represents David's family.
This does not mean "at this moment," but is used to draw attention to the important point that follows.
"I trust what you say"
This can be stated in active form. Alternate translation: "you will continue to bless my family forever"
Here David refers to himself as "your servant." Alternate translation: "my house" or "my family"
1 After this it came about that David defeated the Philistines and subdued them. So David took Metheg Ammah from the control of the Philistines.
2 Then he defeated Moab and measured their men with a line by making them lie down on the ground. He measured off two lines to put to death, and one full line to keep alive. So the Moabites became servants to David and began to pay him tribute.
3 David then defeated Hadadezer son of Rehob, the king of Zobah, as Hadadezer was traveling to recover his rule by the Euphrates River. 4 David captured from him 1,700 chariots and twenty thousand footmen. David hamstrung all the chariot horses, but reserved enough of them for a hundred chariots. 5 When the Arameans of Damascus came to help Hadadezer king of Zobah, David killed twenty-two thousand Aramean men. 6 Then David put garrisons in Aram of Damascus, and the Arameans became servants to him and brought him tribute. Yahweh gave victory to David wherever he went. 7 David took the golden shields that were on Hadadezer's servants and brought them to Jerusalem. 8 From Tebah and Berothai, cities of Hadadezer, King David took very much bronze.
9 When Tou, king of Hamath, heard that David had defeated all the army of Hadadezer, 10 Tou sent Hadoram his son to King David to greet him and to bless him, because David had fought against Hadadezer and defeated him, and because Hadadezer had waged war against Tou. Hadoram brought with himself objects of silver, gold, and bronze. 11 King David dedicated these objects to Yahweh, together with the silver and gold that he had dedicated, which came from all the nations that he had conquered— 12 from Aram, Moab, the people of Ammon, the Philistines, and Amalek, along with all of the plundered goods of Hadadezer son of Rehob, the king of Zobah.
13 David's name was well known when he returned from conquering the Arameans in the Valley of Salt, with their eighteen thousand men. 14 He placed garrisons throughout all of Edom, and all the Edomites became servants to him. Yahweh gave victory to David wherever he went.
15 David reigned over all Israel, and he administered justice and righteousness to all his people. 16 Joab son of Zeruiah was the commander of the army, and Jehoshaphat son of Ahilud was recorder. 17 Zadok son of Ahitub and Ahimelek son of Abiathar were priests, and Seraiah was scribe. 18 Benaiah son of Jehoiada was in charge of the Kerethites and Pelethites, and David's sons were the priests. [1]
This chapter returns to the theme of the expansion of David's kingdom.
God enabled David to conquer all the surrounding nations. Much of the loot and tribute David received, he saved for the temple that his son would build.
Here "David" represents his soldiers. Alternate translation: "David and his soldiers attacked"
Here "he" refers to David who represents his soldiers. Alternate translation: "Then they defeated"
Here the "line" is a "rope." David had the soldiers lie down on the ground to be measured and sorted into three groups. The men in two groups were killed, and in the third, they were allowed to live.
Here both "David" and "Hadadezer" represent their armies. Alternate translation: "David and his army then defeated the army of Hadadezer"
These are the names of men.
This is the name of a region in Aram.
"to regain control over a region" or "to recapture a region"
"one thousand seven hundred chariots"
"20,000 footmen"
This is a practice where the tendons in the backs of the legs are cut so that the horses cannot run.
"set aside enough" or "saved enough"
"100 chariots"
Here David represents his soldiers. Alternate translation: "David and his soldiers killed"
"22,000 Aramean men"
"ordered large groups of his soldiers to remain in Aram"
Here "David" is probably a metonym for his soldiers. Alternate translation: "David's soldiers took"
Here "David" is probably a metonym for his soldiers. Alternate translation: "King David's soldiers took"
These are the names of places.
These are the names of men.
This is the name of a place.
Here "David" is a metonym for his army. Alternate translation: "David's army had defeated"
These are the names of men.
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"and the Amalekites"
These are the valuable items that soldiers take from the people they defeated.
See how you translated these names in 2 Samuel 8:3.
Here "name" refers to David's reputation. This can be stated in active form. Alternate translation: "David was very famous"
This is the name of a place. Its exact location is unknown.
"18,000 men"
"He ordered groups of his soldiers to remain in areas throughout all of Edom"
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See how you translated these names in 2 Samuel 2:13.
A recorder was a person who spoke to the people and told them the king's announcements. Alternate translation: "Ahilud was the herald"
This is the name of a man.
These are names of men.
These are names of men.
These are names of people-groups. These people were David's bodyguards.
They were probably officials who advised David on matters to do with the kingdom and not involved in temple worship.
1 David said, "Is there anyone left in Saul's family to whom I may show kindness for Jonathan's sake?" 2 There was in Saul's family a servant whose name was Ziba, and they called him to David. The king said to him, "Are you Ziba?" He replied, "Yes. I am your servant." 3 So the king said, "Is there not anyone left of Saul's family to whom I may show the kindness of God?" Ziba replied to the king, "Jonathan still has a son, who is lame in his feet." 4 The king said to him, "Where is he?" Ziba replied to the king, "Look, he is in the house of Makir son of Ammiel in Lo Debar." 5 Then King David sent and had him brought out of the house of Makir son of Ammiel from Lo Debar. 6 So Mephibosheth son of Jonathan son of Saul, came to David and bowed down his face to the floor in honor of David. David said, "Mephibosheth." He answered, "See, I am your servant!" 7 David said to him, "Do not be afraid, for I will surely show you kindness for Jonathan your father's sake, and I will restore to you all the land of Saul your grandfather, and you will always eat at my table." 8 Mephibosheth bowed and said, "What is your servant, that you should look with favor on such a dead dog as I am?"
9 Then the king called to Ziba, Saul's servant, and said to him, "All that belonged to Saul and his family I have given to your master's grandson. 10 You, your sons, and your servants must till the land for him and you must harvest the crops so that your master's grandson will have food to eat. For Mephibosheth, your master's grandson, must always eat at my table." Now Ziba had fifteen sons and twenty servants. 11 Then Ziba said to the king, "Your servant will do all that my master the king commands his servant." The king added, "As for Mephibosheth he will eat at my table, as one of the king's sons." 12 Mephibosheth had a young son whose name was Mika. All who lived in the house of Ziba were servants of Mephibosheth. 13 So Mephibosheth lived in Jerusalem, and he always ate at the king's table, though he was lame in both his feet.
This chapter is another interruption to the story of David expanding his kingdom. David is concerned with fulfilling his oath to Jonathan's descendants.
David determined to fulfill his vow to Jonathan to care for Jonathan's descendants. He found Jonathan's son and told him he would treat him as if he was one of his sons. He restored all of Saul's property to him and had him eat every day at the king's table. (See: fulfill and vow and restore)
Jonathan's son expressed his surprise and feeling of unworthiness with a rhetorical question: "What is your servant, that you should look with favor on such a dead dog as I am?" and by a metaphor comparing himself to "a dead dog."
"because of my love for Jonathan"
Jonathan was Saul's son and David's best friend.
This is the name of a man.
Ziba calls himself "your servant" to show great respect to David.
The abstract noun "kindness" can be stated as "kind." Alternate translation: "I may be kind as I promised God I would be"
"whose feet are damaged." The word "feet" here refers to the ability to walk. Alternate translation: "who is unable to walk"
These are names of men.
This is the name of a place.
It is understood that David sent messengers.
See how you translated this in 2 Samuel 4:4.
The word "came" can be translated as "went."
Mephibosheth refers to himself as "your servant" to show great honor to David.
"because I loved your father, Jonathan"
Here "my table" represents being together with David or in his presence. Eating with the king at his table was a great honor. Alternate translation: "you will always eat with me"
This rhetorical question shows that Mephibosheth understands that he is not important enough for the king to take care of him. This can be translated as a statement. Alternate translation: "I am like a dead dog. I do not deserve for you to be kind to me."
Here Mephibosheth represents the line of Saul, and he compares himself to a "dead dog." Dogs were feral animals, not cared for, and of little importance. A dead dog would be considered even less important. Alternate translation: "such a person like me who is worthless as a dead dog"
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Here "my table" represents being together with David or in his presence. Eating with the king at his table was a great honor. Alternate translation: "must always eat with me"
Here "now" makes a stop in the main story. The narrator gives background information about Ziba.
"15 sons and 20 servants"
Ziba refers to himself as "your servant" and refers to David as "my master." Alternate translation: "I, your servant will do all that you, my king, command me to do"
This is the name of the son of Mephibosheth.
Here "house" represents Ziba's family. Alternate translation: "All of Ziba's family"
Here "table" represents being together with David or in his presence. Eating with the king at his table was a great honor. Alternate translation: "he always ate with the king at his table"
"thouge both of his feet were damaged." Here "feet" represents the ability to walk. Alternate translation: "though he was unable to walk"
1 It came about later that the king of the people of Ammon died, and that Hanun his son became king in his place. 2 David said, "I will show kindness to Hanun son of Nahash, as his father showed kindness to me." So David sent his servants to comfort Hanun concerning his father. His servants entered the land of the people of Ammon. 3 But the leaders of the people of Ammon said to Hanun their master, "Do you really think that David is honoring your father because he has sent men to comfort you? Has not David sent his servants to you to look at the city, to spy it out, in order to overthrow it?" 4 So Hanun took David's servants, shaved off half their beards, cut off their garments up to their buttocks, and sent them away. 5 When they explained this to David, he sent to meet with them, for the men were deeply ashamed. The king said, "Stay at Jericho until your beards have grown back, and then return."
6 When the people of Ammon saw that they had become a stench to David, the people of Ammon sent messengers and hired the Arameans of Beth Rehob and Zobah, twenty thousand foot soldiers, and the king of Maakah with a thousand men, and the men of Tob with twelve thousand men. 7 When David heard of it, he sent Joab and all the army of soldiers. 8 The Ammonites came out and formed a line of battle at the entrance to their city gate, while the Arameans of Zobah and of Rehob, and the men of Tob and Maakah, stood by themselves in the open fields.
9 When Joab saw the battle lines facing him both in front and behind, he chose some of Israel's best fighters and arranged them against the Arameans. 10 The rest of his people he put into the hand of Abishai his brother, and he set them out in position to fight against the army of Ammon. 11 Joab said, "If the Arameans are too strong for me, then you, Abishai, must rescue me. But if the army of Ammon is too strong for you, then I will come and rescue you. 12 Be strong, and let us show ourselves to be strong for our people and for the cities of our God, for Yahweh will do what is good for his purpose." 13 So Joab and the soldiers of his army advanced to the battle against the Arameans, who were forced to flee before the army of Israel. 14 When the army of Ammon saw that the Arameans had fled, they also fled from Abishai and went back into the city. Then Joab returned from the people of Ammon and went back to Jerusalem.
15 When the Arameans saw that they were being defeated by Israel, they gathered themselves together again. 16 Then Hadarezer sent for Aramean troops from beyond the Euphrates River. They came to Helam, and Shobak, the commander of Hadarezer's army, went before them. 17 When David was told this, he gathered all Israel together, crossed the Jordan, and arrived at Helam. The Arameans arranged themselves in battle lines against David and fought him. 18 The Arameans fled from Israel, and David killed seven hundred of their men in chariots and forty thousand horsemen. Shobak the commander of their army was wounded and died there. 19 When all the kings who were servants of Hadarezer saw that they were defeated by Israel, they made peace with Israel and became their subjects. So the Arameans were afraid to help the people of Ammon anymore.
The chapter records the last expansion of David's kingdom. This chapter is also the beginning of a section dealing with the war between Israel and Ammon.
It was apparently the cause of shame or embarrassment in ancient Ammon to have their beards shaved off or to have their garments cut off.
The Ammon people used a metaphor comparing themselves to a bad smell: "they had become a stench to David" when they realized they had made David very angry.
This is the name of a man.
These are the names of men.
The leaders use a question to suggest to the king that he should not trust David. Alternate translation: "You are wrong to think that ... you!"
to secretly learn information about someone else
The leaders use a question to suggest to the king that he should not trust David. Alternate translation: "You need to know that David ... overthrow it."
Here "it" refers to the city which represents the people who live there. Alternate translation: "in order to conquer us"
Here "the city" refers to Rabbah, the capital city of the Ammonites.
This act was meant as an insult to humiliate the men.
Here "deeply" is an idiom that means "very."
"sent someone to meet"
It is understood that they should return to Jerusalem.
The phrase "become a stench" is a metaphor for "they had become offensive." Alternate translation: "they had become offensive like a bad smell to David"
These are the names of places.
"20,000 ... 1,000 ... 12,000"
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Here "the city" refers to Rabbah, the capital city of the Ammonites.
The battle with the Arameans and Ammon continues.
"He put Abishai his brother in charge of the rest of the army"
Joab gets the army ready for battle.
Here "me" refers to Joab. Joab and Abishai represents themselves and their armies. Alternate translation: "for us, then you, Abishai, and your army must rescue us"
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Here Abishai represents himself and his soldiers. Alternate translation: "from Abishai and his soldiers"
Here "the city" refers to Rabbah, the capital city of the Ammonites.
"returned to Jerusalem"
This can be stated in active form. Alternate translation: "when the Arameans realized that the Israelites were defeating them"
These are the names of men.
This means the east side of the Euphrates River.
Here "came to" can be translated as "went to" or "gathered at"
This is the name of a place.
This can be stated in active form. Alternate translation: "When David heard about this"
Here "Israel" represents the army of Israel. Alternate translation: "assembled all the army of Israel together"
See how you translated this man's name in 2 Samuel 10:16.
Here David represents himself and his soldiers. Alternate translation: "against David and his soldiers and fought them"
Here "David" is a synecdoche for himself and his soldiers. Alternate translation: "David and his soldiers killed"
"700 ... 40,000"
This can be stated in active form. Alternate translation: "The Israelites wounded Shobak the commander of the Aramean army, and he died there"
See how you translated this man's name in 2 Samuel 10:16.
See how you translated this man's name in 2 Samuel 10:16.
This can be stated in active form. Alternate translation: "realized that the Israelites had defeated them"
1 It came about in the spring of the year, at the time when kings normally go to war, that David sent out Joab, his servants, and all the army of Israel. They destroyed the army of Ammon and besieged Rabbah. But David stayed in Jerusalem.
2 So it came about one evening that David got up from his bed and walked on the roof of his palace. From there he happened to see a woman who was bathing, and the woman was very beautiful to look at. 3 So David sent and he asked people who would know about the woman. Someone said, "Is not this Bathsheba, the daughter of Eliam, and is she not the wife of Uriah the Hittite?" 4 David sent messengers and took her; she came to him, and he lay with her (for she had just purified herself from her uncleanness). Then she returned to her house. 5 The woman conceived, and she sent and told David; she said, "I am pregnant."
6 Then David sent to Joab saying, "Send me Uriah the Hittite." So Joab sent Uriah to David. 7 When Uriah arrived, David asked him how Joab was, how the army was doing, and how the war was going. 8 David said to Uriah, "Go down to your house and wash your feet." So Uriah left the king's palace, and the king sent a gift for Uriah after he left. 9 But Uriah lay down at the door of the king's palace with all the servants of his master, and he did not go down to his house. 10 When they told David, "Uriah did not go down to his house," David said to Uriah, "Have you not come from a journey? Why did you not go down to your house?" 11 Uriah answered David, "The ark, and Israel and Judah are staying in tents, and my master Joab and my master's servants are camped in an open field. How then can I go into my house to eat and to drink and to lie with my wife? As sure as you are alive, I will not do this." 12 So David said to Uriah, "Stay here today also, and tomorrow I will let you leave." So Uriah stayed in Jerusalem that day and the next day. 13 When David called him, he ate and drank before him, and David made him drunk. At evening Uriah went out to lie on his bed with the servants of his master; he did not go down to his house.
14 So in the morning David wrote a letter to Joab, and sent it by the hand of Uriah. 15 David wrote in the letter saying, "Set Uriah at the very front of the most severe battle, and then withdraw from him, that he may be hit and die." 16 So as Joab watched the siege upon the city, he assigned Uriah to the place where he knew the strongest enemy soldiers would be fighting. 17 When the men of the city went out and fought against Joab's army, some of the servants of David fell, and Uriah the Hittite was also killed there. 18 When Joab sent word to David about everything concerning the war, 19 he commanded the messenger, saying, "When you have finished telling all the things concerning the war to the king, 20 it may happen that the king will become angry, and he will say to you, 'Why did you go so near to the city to fight? Did you not know that they would shoot from the wall? 21 Who killed Abimelek son of Jerub-Besheth? Did not a woman cast an upper millstone on him from the wall, so that he died at Thebez? Why did you go so near the wall?' Then you must answer, 'Your servant Uriah the Hittite is dead also.'"
22 So the messenger left and went to David and told him everything that Joab had sent him to say. 23 Then the messenger said to David, "The enemy were stronger than we were at first; they came out to us into the field, but we drove them back to the entrance of the gate. 24 Then their shooters shot at your soldiers from off the wall, and some of the king's servants were killed, and your servant Uriah the Hittite was killed too." 25 Then David said to the messenger, "Say this to Joab, 'Do not let this displease you, for the sword devours one as well as another. Make your battle even stronger against the city, and overthrow it,' and encourage him."
26 So when the wife of Uriah heard that Uriah her husband was dead, she lamented deeply for her husband. 27 When her sorrow passed, David sent and took her home to his palace, and she became his wife and bore him a son. But what David had done displeased Yahweh.
This chapter begins a new section of David's life. God punished David by allowing his family to have many problems.
The army of Israel defeated the army of Ammon and then they besieged Ammon's capital while David stayed in Jerusalem. One day, David saw a beautiful woman, named Bathsheba, bathing. He committed adultery with her. When she became pregnant, David tried to cover up his sin. When this did not work, he had her husband killed in battle. (See: sin)
"It happened in the springtime." This introduces a new event in the story.
"at the time of year"
David sent them out to war. This can be stated clearly. Also, the word "his" refers to David. Alternate translation: "David sent Joab, his servants, and all the army of Israel to war"
"the Ammonite army"
This is the name of a city.
"So it happened" or "So it came to pass." The author uses this phrase to introduce the next event in the story.
The woman was not on the roof, she would have been bathing outside in the courtyard of her house. Alternate translation: "a woman who was bathing in the courtyard of her house"
Here the word "sent" means that David sent a messenger. Alternate translation: "So David sent a messenger"
David was trying to find out who the woman was. The word "he" refers to David, but is a metonym for the messenger that David sent. The messenger was to ask the people for information about her. Alternate translation: "the messenger asked the people who knew her about who she was"
This question gives information and can be written as a statement. Alternate translation: "This is Bathsheba ... and she is the wife of Uriah the Hittite."
David actually sent messengers, and they took her and brought her to him. Alternate translation: "they brought her to him"
She came into his palace and into his bedroom. Alternate translation: "she came into the place where he was"
This is a polite way of saying that he had sexual relations with her. You may need to use a different euphemism in your language.
The Israelites considered a woman unclean when she was bleeding from her womb, and she needed to wash herself after the bleeding stopped. The bath she was taking in 1 Samuel 11:2 may have been this ritual bath.
Here the word "sent" means that she sent a messenger to tell David that she was pregnant. Alternate translation: "she sent a messenger to David, and the messenger told David that she was pregnant"
Here the word "sent" means that David sent a messenger. Alternate translation: "Then David sent a messenger"
David was asking if Joab and the army were well and about the progress of the war. Alternate translation: "if Joab was well, if other soldiers were well, and how the war was progressing"
Possible meanings for the phrase "go down" are 1) Uriah's house was located at a lower elevation than the king's palace or 2) Uriah's house was of lesser importance than the king's palace. Alternate translation: "Go to your house"
This phrase is a metonym for returning home to rest for the night after working all day. Alternate translation: "rest for the night"
David sent someone to bring the gift to Uriah. This can be stated clearly. Alternate translation: "the king sent someone to take a gift to Uriah"
The word "his" refers to Uriah and the word "master" refers to David.
This rhetorical question is used to show David's surprise that Uriah did not visit his wife. This can be written as a statement. Alternate translation: "After coming from such a long journey, you should have gone down to your house."
This refers to their armies. Alternate translation: "the armies of Israel and Judah"
This rhetorical question is used to emphasize Uriah's refusal to visit his wife and can be translated as a statement. Alternate translation: "It would be wrong for me to go into my house ... with my wife while the other soldiers in my army are in danger."
This is a euphemism. Alternate translation: "to have sexual relations with my wife"
Uriah swears a strong promise that he will not go home to his wife as long as the rest of the soldiers are at war. He makes this promise by comparing the truth of his promise to the certainty that the king was alive. Alternate translation: "I solemnly promise that I will not do this"
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"Uriah ate and drank with David"
Possible meanings of the word "down" are 1) Uriah's house was located at a lower elevation than the king's palace or 2) Uriah's house was of lesser importance than the king's palace. See how you translated the similar phrase "down to your house" in [2 Samuel 11:8]
The phrase "the hand of Uriah" refers to Uriah himself. Alternate translation: "sent Uriah himself to deliver it to him"
"very front of the battle line where the fighting is the worst"
"command the soldiers to back away from him"
"he may be wounded and die"
The word "siege" can be expressed with the verbs "surround" and "attack." Alternate translation: "his army surround and attack the city"
The word "fell" is a polite way to refer to the soldiers being killed. Alternate translation: "David's servants were killed" or "they killed some of David's servants"
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
This can be stated in active form. Alternate translation: "including Uriah the Hittite" or "and the men of the city also killed Uriah the Hittite"
The phrase "sent word" means that he sent a messenger to give a report. Alternate translation: "Joab sent a messenger to David to give a report"
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Joab says that David may rebuke him by asking these rhetorical questions. These questions may be written as statements. Alternate translation: "You should not have gone so near to the city to fight. You should have known that they would shoot from the wall."
This refers to men of the city shooting arrows down at their enemy from the top of the city wall. Alternate translation: "shoot arrows at you from the top of the city wall"
Joab says that David may rebuke him by asking these rhetorical questions. This can be written as a statement. Alternate translation: "Remember how Abimelek son of Jerub-Besheth was killed!"
This is the name of a man. His father is also know by the name Gideon.
Joab says that David may rebuke him by asking these rhetorical questions. This can be written as a statement. Alternate translation: "Remember he died at Thebez when a woman cast an upper millstone on him from the top of the wall."
a heavy stone that would roll, used to crush grain for making bread
"from the top of the city wall"
This is the name of a city.
Joab says that David may rebuke him by asking these rhetorical questions. This can be written as a statement. Alternate translation: "You should not have gone so near the wall!"
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"the city gate"
"their shooters shot arrows"
This can be stated in active form. Alternate translation: "they killed some of the king's servants"
"king's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
This can be stated in active form. Alternate translation: "they killed your servant Uriah the Hittite"
Here "the sword" refers to a person who kills someone with sword. Also, killing someone with a sword is spoken of as if the sword were "eating" the people. Alternate translation: "for one man can be killed by a sword the same as another man" or "for any man can die in battle"
"Fight even stronger"
Here the author speaks of her lamenting very much as if it were deep inside her. Alternate translation: "she lamented very much" or "she lamented greatly"
a deep feeling of sadness caused by suffering, disappointment or misfortune
Here the word "sent" means that he sent a messenger to get her and bring her to him. Alternate translation: "David sent a messenger to her to bring her home"
"saddened Yahweh" or "angered Yahweh"
1 Then Yahweh sent Nathan to David. He came to him and said, "There were once two men in a city. One man was rich and the other poor. 2 The rich man had a great number of sheep and cattle, 3 but the poor man had nothing except one little ewe lamb, which he had bought and fed and raised. It grew up together with him and with his children. The lamb even ate with him and drank from his own cup, and it lay in his bosom and was like a daughter to him. 4 One day a visitor came to the rich man, but the rich man was unwilling to take one of his own sheep or cattle to prepare a meal for him. Instead, he took the poor man's ewe lamb and cooked it for his visitor." 5 David was hot with anger against the rich man, and he raged to Nathan, "As Yahweh lives, the man who has done this deserves to be put to death. 6 He must pay back the lamb four times over because he did such a thing, and because he had no pity on the poor man."
7 Then Nathan said to David, "You are that man! Yahweh, the God of Israel, says, 'I anointed you king over Israel, and I rescued you out of the hand of Saul. 8 I gave you your master's house, and your master's wives into your arms. I also gave you the house of Israel and Judah. But if that had been too little, I would have given you many other things in addition. 9 So why have you despised the commands of Yahweh, so as to do what is evil in his sight? You have struck down Uriah the Hittite with the sword and have taken his wife to be your own wife. You killed him with the sword of the army of Ammon. 10 So now the sword will never leave your house, because you have despised me and have taken the wife of Uriah the Hittite as your wife.' 11 Yahweh says, 'Look, I will raise up disaster against you out of your own house. Before your own eyes, I will take your wives and give them to your neighbor, and he will lie with your wives in broad daylight. 12 For you committed your sin secretly, but I will do this thing before all Israel, in the sunlight.'" 13 Then David said to Nathan, "I have sinned against Yahweh." Nathan replied to David, "Yahweh also has passed over your sin. You will not be killed. 14 However, because by this act you have despised Yahweh, the child who is born to you will surely die." 15 Then Nathan left and went home.
Yahweh attacked the child that Uriah's wife bore to David, and he was very sick. 16 David then implored God for the boy. David fasted and went inside and lay all night on the floor. 17 The elders of his house arose and stood beside him, to raise him up from the floor, but he would not get up, and he would not eat with them. 18 It came about on the seventh day that the child died. David's servants were afraid to tell him that the child was dead, for they said, "Look, while the child was still alive we spoke to him, and he did not listen to our voice. What might he do to himself if we tell him that the boy is dead?!" 19 But when David saw that his servants were whispering together, David realized that the child was dead. He said to his servants, "Is the child dead?" They answered, "He is dead." 20 Then David arose from the floor and washed himself, anointed himself, and changed his clothes. He went to the tabernacle of Yahweh and worshiped there, and then he came back to his own palace. When he asked for it, they set food before him, and he ate. 21 Then his servants said to him, "Why have you done this? You fasted and wept for the child while he was alive, but when the child died, you got up and ate." 22 David answered, "While the child was still alive I fasted and wept. I said, 'Who knows whether or not Yahweh will be gracious to me, that the child may live?' 23 But now he is dead, so why should I fast? Can I bring him back again? I will go to him, but he will not return to me."
24 David comforted Bathsheba his wife, and went to her and lay with her. Later she gave birth to a son, and the child was named Solomon. Yahweh loved him 25 and he sent word through Nathan the prophet to name him Jedidiah, because Yahweh loved him.
26 Now Joab fought against Rabbah of the Ammonites, and he captured the royal city. 27 So Joab sent messengers to David and said, "I have fought against Rabbah, and I have taken the city's water supply. 28 Now therefore gather the rest of the army together and camp against the city and take it, because if I take the city, it will be named after me." 29 So David gathered all the army together and went to Rabbah; he fought against the city and captured it. 30 David took the crown from their king's head—it weighed a talent of gold, and there was a precious stone in it. The crown was placed on David's own head. Then he brought out the plunder of the city in large quantities. 31 He brought out the people who were in the city and forced them to work with saws, iron picks, and axes; he also made them work at brick kilns. David required all the cities of the people of Ammon to do this labor. Then David and all the army returned to Jerusalem.
This is the final expansion of David's kingdom and records the end of the war with Ammon.
God sent a prophet to confront David. He said that because David had Uriah killed, there would always be killing in his family and that the baby conceived with Bathsheba would die. David prayed that the baby be allowed to live, but the infant died. Bathsheba then had another son, who was named Solomon. (See: prophet)
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This double negative emphasizes that the lamb was the only thing that the poor man owned. This is probably an exaggeration that means that the man loved this lamb more than anything else he owned. Alternate translation: "the only thing the poor man had was one little ewe lamb ... raised" or "the poor man had a little ewe lamb ... raised, and which he loved more than anything else he owned"
a female lamb
This refers to the closeness of this man and his little lamb. Alternate translation: "he loved it as much as if it were one of his daughters"
a young, female sheep
It was for his visitor to eat. Alternate translation: "for his visitor to eat"
Here the author describes how David was very angry as if his body were physically hot because of his anger. Alternate translation: "David became furious with" or "David became very angry with"
This means that David spoke angrily to Nathan.
This expresses that David was swearing an oath or serious promise. Alternate translation: "I declare, as surely as Yahweh lives"
This means to be killed. Also, that can be stated in active form. Alternate translation: "to be killed" or "to die"
The amount the rich man was required to pay back to the poor man was to be four times what the little lamb cost. "He must pay the poor man four times the price of the lamb"
to feel sadness and love for someone who is suffering or hurt or not loved
Here the word "hand" refers to control. Alternate translation: "out of Saul's control" or "from Saul's control"
Here Yahweh describes David having his master's wives as his own wives, by saying that they are "in his arms." Alternate translation: "your master's wives as your own"
Here Yahweh speaks of how he gave David his authority as king over Israel and Judah as if he gave him the houses of Israel and Judah as a gift. The phrase "the house of" means "the people of." Alternate translation: "I also gave you authority as king over the people of Israel and Judah"
"if I had not given you enough"
This rhetorical question is used to rebuke David. This can be written as a statement. Alternate translation: "You should not have despised ... Yahweh and should not have done what is evil in his sight!"
Here "sight" refers to Yahweh's thoughts or opinion. Alternate translation: "what he considers to be evil" or "what is evil in Yahweh's judgement"
David did not kill Uriah himself, rather he arranged for him to be killed in battle. The phrase "with the sword" represents how Uriah died in battle. Alternate translation: "You have arranged for Uriah the Hittite to die in battle"
David did not kill Uriah himself, rather he arranged for him to be killed in battle when Israel was fighting against Ammon. The phrase "with the sword" refers to how he died in battle. Alternate translation: "You arranged for him to die in battle against the army of Ammon"
Here the word "sword" refers to people dying in war. Also, David's "house" refers to his descendants. Alternate translation: "some of your descendants will always die in battle"
Here David's "house" refers to his family. Alternate translation: "from among your own family"
Here David is referred to by his eyes to emphasize what he would see. Alternate translation: "While you are watching"
This is a euphemism. Alternate translation: "he will have sexual relations with your wives"
"in full daylight." The idea of doing something "openly" or in a way that people are fully aware of what is happening is often spoken about as being done in the "daylight." Alternate translation: "openly" or "and everyone will see what is happening"
"sinned"
This phrase speaks of the people of Israel knowing about what has happened to his wives as if they all actually witnessed it happening. Alternate translation: "before all the people of Israel" or "and all the people of Israel will know about it"
Yahweh has forgiven David of his sin. This is spoken of here as Yahweh passing over his sin as if it were something that he walked by and disregarded. Alternate translation: "forgiven"
This can be stated in active form. Sometimes men died because of their sins, but he will not die because of his sin with the woman. This can be stated clearly. Alternate translation: "You will not die" or "you will not die because of this sin"
to strongly dislike or hate someone or something
The phrase "born to you" means that it is David's baby. Alternate translation: "your child who will be born"
Here the author speaks of Yahweh causing the baby to become sick as Yahweh attacking the child. Alternate translation: "Yahweh afflicted the child that ... and he was very sick" or "Yahweh caused the baby that ... to become very sick"
This means that she gave birth to a child and that David was his father. Alternate translation: "David's child, who Uriah's wife gave birth to"
to beg or pray with strong desire
David went into his room when he was alone. Alternate translation: "went inside his room"
"and urged him to get up from the floor"
"It happened"
The servants are referred to here by their voices to emphasize that they were speaking. Alternate translation: "he did not listen to us"
"day 7." This refers to the seventh day after the baby was born. Alternate translation: "the seventh day after he was born"
This is used to get people's attention. Alternate translation: "Listen"
The servants ask this rhetorical question to express their fear. This can be written as a statement. Alternate translation: "We are afraid that he may harm himself if we tell him that the boy is dead!"
"were speaking very quietly to each other"
"David understood"
"David got up"
These verses contain rhetorical questions that emphasize that David realizes that Yahweh has allowed this to happen.
David asked this rhetorical question to empathize that no one knew if Yahweh would let the child live. This rhetorical question can be translated as a statement. Alternate translation: "No one knows whether or not Yahweh will be gracious to me so that the child may live."
David asks this rhetorical question to empathize that he no longer has a reason to fast. This can be written as a statement. Alternate translation: "Now that he is dead it would be of no use to fast any longer."
David asks this rhetorical question to empathize that the boy cannot come back to life. This can be written as a statement. Alternate translation: "I cannot bring him back to life."
David implies that he will go to where his child is when he dies. Alternate translation: "When I die I will go to where he is"
This is a euphemism. Alternate translation: "had sexual relations with her"
Here "word" refers to a message that Yahweh told Nathan to tell David. Alternate translation: "he sent Nathan to tell him"
This is another name for David's son Solomon, which Yahweh chose for him.
Here the author says "Joab" but he is referring to Joab and his soldiers who fought with him. Alternate translation: "Joab and his soldiers fought ... they captured"
Fighting against this city literally means to fight against the people of Rabbah. Translate the name the same as you did in [2 Samuel 11:1]
"So Joab sent messengers to David to say to him"
"Taking" a place or landmark means to take control of it. Alternate translation: "have taken control of the city's water supply"
Here Joab speaks of himself when he is actually referring to himself and his soldiers. Alternate translation: "My soldiers and I have fought ... my soldier and I have taken"
Here Joab speaks of himself when he is actually referring to himself and his soldiers. Alternate translation: "if my soldiers and I take"
This means to surround and attack. Alternate translation: "besiege" or "surround"
"Taking" a place or landmark means to take control of it. Alternate translation: "take control of it ... take control of the city"
This can be stated in active form. Alternate translation: "people will name it"
Here the author speaks of David when he is actually referring to David and his soldiers. Alternate translation: "David and his soldiers fought"
This may be written in modern weights. Alternate translation: "about 33 kilograms"
a rare gemstone such as a diamond, ruby, sapphire, emerald, or opal
This can be stated in active form. Alternate translation: "They placed the crown on David's own head"
Here the author speaks of David when he is actually referring to David's soldiers. Alternate translation: "they brought out"
valuable things taken from a defeated enemy
"large amounts"
David did not bring out the people himself; he commanded his soldiers to bring them out. Alternate translation: "David commanded his soldiers to bring out the people"
These are tools to cut wood or break up the ground.
ovens where bricks are dried and hardened
This refers to the people in the cities. Alternate translation: "all the people of the cites of Ammon"
1 It came about after this that David's son Absalom had a beautiful sister whose name was Tamar, and David's son Amnon loved her. 2 Amnon was so frustrated that he became sick because of his sister Tamar. She was a virgin, and it seemed impossible to Amnon to do anything to her. 3 But Amnon had a friend whose name was Jonadab son of Shimeah, David's brother. Jonadab was a very shrewd man. 4 Jonadab said to Amnon, "Why, son of the king, are you depressed every morning? Will you not tell me?" So Amnon answered him, "I love Tamar, my brother Absalom's sister." 5 Then Jonadab said to him, "Lie down on your bed and pretend to be sick. When your father comes to see you, ask him, 'Would you please send my sister Tamar to give me something to eat and cook it before me, so that I may see it and eat it from her hand?'" 6 So Amnon lay down and pretended to be sick. When the king came to see him, Amnon said to the king, "Please send my sister Tamar to make some food for my sickness in front of me so that I may eat from her hand."
7 Then David sent word to Tamar at his palace, saying, "Go now to your brother Amnon's house and prepare food for him." 8 So Tamar went to her brother Amnon's house where he was lying down. She took dough and kneaded it and formed bread in his sight, and then she baked it. 9 She took the pan and gave the bread to him, but he refused to eat. Then Amnon said to the others present, "Send everyone out, away from me." So everyone went out from him. 10 So Amnon said to Tamar, "Bring the food into my room that I may eat from your hand." So Tamar took the bread that she had made, and brought it into the room of Amnon her brother. 11 When she had brought the food to him, he took hold of her and said to her, "Come, lie with me, my sister." 12 She answered him, "No, my brother, do not force me, for nothing like this should be done in Israel. Do not do this disgraceful thing! 13 How could I be rid of my shame? What about you? You would be like one of the fools in Israel! Now, please speak to the king, for he would not keep me from you." 14 However Amnon would not listen to her, and he was stronger than she was, and he overpowered her, and he lay with her.
15 Then Amnon hated Tamar with extreme hatred. The hatred with which he hated her was even greater than the love with which he had loved her. Amnon said to her, "Get up and go." 16 But she responded to him, "No! Because this great evil of making me leave is even worse than what you did to me!" But Amnon did not listen to her. 17 Instead, he called his personal servant and said, "Take this woman away from me, and bolt the door after her." 18 Then his servant brought her out and bolted the door after her. Tamar was wearing a beautifully decorated garment because the king's daughters who were virgins dressed in such robes. 19 Tamar put ashes on her head and tore her beautifully decorated garment. She put her hands on her head and walked away, crying aloud as she went.
20 Absalom her brother said to her, "Has Amnon your brother been with you? But now keep quiet, my sister. He is your brother. Do not take this thing to heart." So Tamar remained alone in her brother Absalom's house. 21 But when King David heard of all these things, he was very angry. 22 Absalom said nothing to Amnon, for Absalom hated him for what he had done to her and how he had disgraced his sister Tamar.
23 It came about after two full years that Absalom had sheep shearers working at Baal Hazor, which is near Ephraim, and Absalom invited all the king's sons to visit there. 24 Absalom went to the king and said, "See now, your servant has sheep shearers. Please, may the king and his servants go with me, your servant." 25 The king answered Absalom, "No, my son, all of us should not go because we would be a burden to you." Absalom begged the king, but he would not go, but he gave him his blessing. 26 Then Absalom said, "If not, please let my brother Amnon go with us." So the king said to him, "Why should Amnon go with you?" 27 Absalom pressed David, and so he let Amnon and all the king's sons go with him. 28 Absalom commanded his servants saying, "Listen closely. When Amnon begins to be affected by the wine, and when I say to you, 'Attack Amnon,' then put him to death. Do not be afraid. Have I not commanded you? Be courageous and brave." 29 So Absalom's servants did to Amnon as he had commanded them. Then all the king's sons arose, and every man mounted his mule and fled.
30 So it came about, while they were on the road, that the news came to David saying, "Absalom has killed all the king's sons, and there is not one of them left." 31 Then the king arose and tore his clothes, and lay on the floor; all his servants stood by with their clothes torn. 32 Jonadab son of Shimeah, David's brother, answered and said, "Let not my master believe that they have killed all the young men who are the king's sons, for Amnon only is dead. Absalom has planned this from the day that Amnon violated his sister Tamar. 33 So therefore let not my master the king take this report to heart, so as to believe that all the king's sons are dead, for Amnon only is dead."
34 Absalom fled away. A servant keeping watch raised his eyes and saw many people coming on the road on the hillside west of him. 35 Then Jonadab said to the king, "Look, the king's sons are coming. It is just as your servant said." 36 So it came about when he finished speaking, the king's sons arrived and raised their voices and wept. The king and all his servants also wept bitterly.
37 But Absalom fled and went to Talmai son of Ammihud, the king of Geshur. David mourned for his son every day. 38 So Absalom fled and went to Geshur, where he was for three years. 39 The mind of King David longed to go out to see Absalom, for he was comforted concerning Amnon and his death.
This chapter begins the story about the difficulties and killings in David's family. David's sin caused these problems in his family. (See: sin)
Amnon raped Absalom's sister, who was his own half-sister. David did nothing to punish him and David's lack of action caused significant problems in his family and in Israel. This eventually caused Solomon to become king, even though he was not the oldest son.
This is the beginning of the account of the rebellion led by Absalom, David's son, which runs through 2 Samuel 19.
"It happened after this." This phrase is used to introduce a new event to the story.
Absalom, Amnon, and Tamar had all been born before the events in 1 Samuel 11-12. It was after those events that Amnon fell in love with Tamar.
The writer is introducing the people that the following account is about. Absalom (1 Samuel 3:2) is introduced first because the larger account, through 2 Samuel 19, is about him. Tamar and Amnon (1 Samuel 3:2) are not as important to the larger account and so are introduced after Absalom.
Amnon was frustrated because he desired to sleep with his sister Tamar. Alternate translation: "Amnon was so frustrated with desire for his sister Tamar that he felt sick"
These are the names of men. Shimeah was David's brother.
crafty or deceptive
in an emotional state of extreme unhappiness
It is understood that he is asking him about his depression, which can be stated clearly. Also, this rhetorical question is a request for Jehonadab to tell him why he is depressed. It may be written as a statement. Alternate translation: "Will you not tell me why you are depressed?" or "Please, tell me why you are depressed."
See how you translated this man's name in 2 Samuel 13:3.
This is probably a request for her to serve food to him personally. He probably did not want her to put the food in his mouth. Alternate translation: "have her serve it to me herself"
This is probably a request for her to serve food to him personally. He probably did not expect her to put the food in his mouth. Alternate translation: "she may serve it to me to eat"
This means he gave a false appearance of being ill.
The food is not for his sickness, but rather it is for him, because he is sick. The phrase "in front of me" is a request for Tamar to prepare the food in his presence. Alternate translation: "in front of me because I am sick"
This means that he sent a messenger to speak to Tamar. Alternate translation: "David sent a messenger"
a thick mixture of flour and liquid used for baking
used her hands to mix the dough
This means that Tamar made the bread in front of him. Alternate translation: "in front of him" or "in his presence"
To "go out from someone" means to leave them. Alternate translation: "So everyone left him"
This is a request for Tamar to serve the food to him personally. Alternate translation: "and serve it to me"
This is a euphemism. Alternate translation: "have sexual relations with me"
She does not want him to force her to have sexual relations with him. Alternate translation: "do not force me to have sexual relations with you"
Tamar continues to talk to Amnon.
Tamar asks this rhetorical question to emphasize how much shame she would have if she slept with him. Tamar speaks of getting rid of her shame as if it were an enemy or a tormentor that she needed to escape from. Alternate translation: "If you do this, I would have to endure shame everywhere I go"
This is a euphemism. Alternate translation: "he had sexual relations with her"
The repetition of the ideas of hate and love here emphasize that his feelings had changed completely. The abstract nouns "hatred" and "love" can be left untranslated. Alternate translation: "He hated her even more than he had loved her"
You may need to make explicit that the words "love" and "loved" here refer only to sexual desire. Alternate translation: "had desired her"
The abstract noun "this great evil" can be expressed as a verb. Alternate translation: "It would be very evil to make me leave! It would be even worse"
This means to lock the door so that she will not be able to come back in again. Alternate translation: "lock the door so that she cannot come back in"
This means to lock the door so that she will not be able to come back in again. Alternate translation: "locked the door so that she could not go back in"
כְּתֹ֣נֶת פַּסִּ֔ים
These are acts of mourning and grief in the Israelite culture. Alternate translation: "put ashes on her head and tore her beautifully decorated garment to show that she was very sad. Then to show her grief, she put her hands on her head"
This is a polite way to ask is Amnon has had sexual relations with her. Alternate translation: "Has Amnon your brother slept with you?"
This means to not tell anyone about something. Alternate translation: "do not tell anyone about this"
The phrase "take something to heart" means "to worry about it." Alternate translation: "Do not worry about what has happened"
This means that she did not marry.
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"did not speak"
This explains that two whole years has passed and introduces the next event in the story. The phrase "full years" means that they are complete years.
These are people who cut the wool from sheep.
This is the name of a place.
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: your servant"
Absalom is calling himself "your servant" to show respect.
It was customary for people in Israel to have a party after they had sheared their sheep.
Although he is talking to his father the king, he calls him "the king" instead of "you" to show respect for him.
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The oldest son could often represent his father in Israelite culture. Amnon was David's oldest son.
David knew that Amnon was not Absalom's friend.
Here the author speaks of Absalom urging David to let Amnon come as if he were putting physical pressure on him. Alternate translation: "Absalom begged David for Amnon to come"
This does not include Absalom and Amnon who is dead. It includes the rest of the sons that the king allowed to go to the celebration. Alternate translation: "the rest of the king's sons"
This implies that they do not need to be afraid of the consequences for killing Amnon. This can be stated clearly. Alternate translation: "Do not be afraid that you will be blamed for killing the king's son"
Absalom asks this rhetorical question to emphasize that he will be blamed for killing Amnon because he is commanding them. This can be written as a statement. Alternate translation: "I have commanded you to do this." or "I will be the one guilty for killing him because I have commanded you to do this."
What Absalom has commanded them to do may be stated in the question. Alternate translation: "not commanded you to kill him"
This refers to the king's sons who left the celebration.
"It happened that." This phrase is used here to introduce the next event in the story.
"travelling along the road"
Here it says that the news came, when really someone came and told David the news. Alternate translation: "that someone came and reported the news to David saying"
"Then the king stood up"
He did these things to show that he was extremely sad. Alternate translation: "tore his clothes, and threw himself on the floor grieving"
They did this to show their sadness and to mourn with their king. Alternate translation: "and tore their clothes, mourning with the king"
See how you translated these men's names in 2 Samuel 13:3.
"My master, do not believe"
Jonadab calls David "my master" to show respect.
This is a polite way of saying that Amnon raped his sister.
"my master the king, do not"
The phrase "take something to heart" means "to worry about it." Alternate translation: "worry about this report"
This means that the servant was watching for enemies while guarding at the city wall. Alternate translation: "who was guarding" or "who was guarding at the city wall"
Here the servant looking up at something is spoken of as if he lifted up his eyes. Alternate translation: "looked up"
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This phrase is used to introduce the next event in the story.
Here the sons crying out is spoken of as if their voices were something they lifted into the sky. Alternate translation: "cried out"
These are the names of men.
"for his son Amnon"
"where he stayed for three years"
Here David is referred to by his mind to emphasize his thoughts. Alternate translation: "King David longed"
"because he was no longer grieving about Amnon being dead." This refers to three years after Absalom fled to Geshur.
1 Now Joab son of Zeruiah knew that the king's heart went out to Absalom. 2 So Joab sent word to Tekoa and had a wise woman brought to him. He said to her, "Please pretend you are a mourner and put on mourning clothes. Please do not anoint yourself with oil, but be like a woman who has mourned a long time for the dead. 3 Then go to the king and speak to him about what I will describe." So Joab told her the words she was to say to the king.
4 When the woman from Tekoa spoke to the king, she lay facedown on the ground and said, "Help me, king." 5 The king said to her, "What is wrong?" She answered, "The truth is that I am a widow, and my husband is dead. 6 I, your servant, had two sons, and they fought with each other in the field, and there was no one to separate them. One struck the other and killed him. 7 Now the whole clan has risen against your servant, and they say, 'Give into our hand the man who struck his brother, so that we may put him to death, to pay for the life of his brother whom he killed.' So they would also destroy the heir. Thus they will put out the burning coal that I have left, and they will leave for my husband neither name nor descendant on the surface of the earth."
8 So the king said to the woman, "Go to your house, and I will command something to be done for you." 9 The woman of Tekoa replied to the king, "My master, king, may the guilt be on me and on my father's family. The king and his throne are guiltless." 10 The king replied, "Whoever says anything to you, bring him to me, and he will not touch you anymore." 11 Then she said, "Please, may the king call to mind Yahweh your God, so that the avenger of blood will not destroy anyone further, so that they will not destroy my son." The king replied, "As Yahweh lives, not one hair of your son will fall to the ground."
12 Then the woman said, "Please let your servant speak a further word to my master the king." He said, "Speak on." 13 So the woman said, "Why then have you devised such a thing against the people of God? For in saying this thing, the king is like someone who is guilty, because the king has not brought back home again his banished son. 14 For we all must die, and we are like water spilled on the ground, which cannot be gathered up again. But God will not take away life. Rather, he devises a way for those who were driven away not to remain outcast. 15 Now then, seeing that I have come to speak this thing to my master the king, it is because the people have made me afraid. So your servant said to herself, 'I will now speak to the king. It may be that the king will perform the request of his servant. 16 Perhaps the king will listen to me and deliver his servant from the hand of the man who would destroy me and my son together, out of the inheritance God gave us.' 17 Then your servant prayed, 'Yahweh, please let the word of my master the king give me relief, for as an angel of God, so is my master the king in telling good from evil.' May Yahweh your God be with you."
18 Then the king answered and said to the woman, "Please do not hide from me anything that I will ask you." The woman replied, "Let my master the king now speak." 19 The king said, "Is not the hand of Joab with you in all this?" The woman answered and said, "As you live, my master the king, no one can escape to the right hand or to the left from anything that my master the king has spoken. It was your servant Joab who commanded me and told me to say these things that your servant has spoken. 20 Your servant Joab has done this to change the course of what is happening. My master is wise, like the wisdom of an angel of God, and he knows everything that is happening in the land."
21 So the king said to Joab, "See now, I will do this thing. Go then, and bring the young man Absalom back." 22 So Joab lay facedown on the ground in honor and gratitude to the king. Joab said, "Today your servant knows that I have found favor in your eyes, my master, king, in that the king has performed the request of his servant." 23 So Joab arose, went to Geshur, and brought Absalom back to Jerusalem. 24 The king said, "He may return to his own house, but he may not see my face." So Absalom returned to his own house, but did not see the king's face.
25 Now in all Israel there was no one praised for his handsomeness more than Absalom. From the sole of his foot to the top of his head there was no blemish in him. 26 When he cut the hair of his head at the end of every year, because it was heavy on him, he weighed his hair; it would weigh about two hundred shekels, which is measured by the weight of the king's standard. 27 To Absalom were born three sons and one daughter, whose name was Tamar. She was a beautiful woman.
28 Absalom lived two full years in Jerusalem, without seeing the king's face. 29 Then Absalom sent word for Joab to send him to the king, but Joab would not come to him. So Absalom sent word a second time, but Joab still did not come. 30 So Absalom said to his servants, "See, Joab's field is near mine, and he has barley there. Go and set it on fire." So Absalom's servants set the field on fire. 31 Then Joab arose and came to Absalom at his house, and said to him, "Why have your servants set my field on fire?" 32 Absalom answered Joab, "Look, I sent word to you saying, 'Come here so I may send you to the king to say, "Why did I come from Geshur? It would be better for me to still be there. Now therefore let me see the king's face, and if I am guilty, let him kill me."'" 33 So Joab went to the king and told him. When the king called for Absalom, he came to the king and bowed low to the ground before the king, and the king kissed Absalom.
David missed his son, Absalom, who was in exile. Joab summons a wise woman to reconcile David and Absalom. (See: reconcile)
The wise woman uses a type of story to convince David that his actions were wrong. He treated a stranger worse than he treated his own son. This parable was intended to convict David of his sin. She uses David's own words against him. (See: sin)
This word is used here to mark a stop in the main story. Here the author tells about a new person in the story.
See how you translated this man's name in 2 Samuel 2:13.
This means that Joab sent someone with a message to Tekoa and had him bring back a woman to him. This can be written in active form. Alternate translation: "sent someone with a message to Tokoa and had him bring a wise woman back"
This is the name of a place.
This refers to someone who has died, not dead people in general. Alternate translation: "someone who has died"
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She did this to show her respect and submission to the king. Alternate translation: "she showed her respect to the king by lying facedown on the ground"
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"One of my sons hit the other son with something"
"my entire family"
To show respect for the king the woman refers to herself as "your servant."
This is an idiom which means to kill. Alternate translation: "kill him"
If they put the guilty brother to death there would not be a son left to inherit the family's possessions. The full meaning of this statement can be made clear. Alternate translation: "if they did this, they would be destroying our family's heir"
Here the woman refers to her only living son as if he were a burning piece of coal. She speaks of the men killing her son as stopping the coal's burning. Alternate translation: "In this way they will kill the only child I have left"
"they will not leave for my husband name or descendant"
This refers to a son to carry on the family's name into the next generation. Alternate translation: "no son to preserve our family's name"
"on the earth." This descriptive phrase emphasizes that the family line would not continue on earth after the husband died. "The surface of the earth" refers to the ground on which people walk.
This can be stated in active form. Alternate translation: "I will take care of this matter for you"
Translate the name of this place the same as you did in 2 Samuel 14:2.
This means that if people say that the king was wrong for helping the woman's family that the king should not be guilty. The full meaning of this statement can be made explicit. Alternate translation: "if anyone blames you for helping our family, may my family be considered guilty instead"
Here the word "throne" refers to anyone who later becomes king in David's place. Alternate translation: "The king and his descendants" or "The king and his family"
"are innocent." This implies that in the future if anyone accuses the king of wrongdoing, he will be innocent in the matter. Alternate translation: "will be innocent regarding the matter"
Here speaking threats is spoken of as speaking in general. Alternate translation: "threatens you" or "speaks threats to you"
Here David speaks of a person not threatening or hurting her, by saying that the person would not touch her. It is implied that David will not allow the person threatening her to bother her again. The full meaning of this statement can be made clear. Alternate translation: "I will make sure he does not threaten you again"
Possible meanings are 1) The phrase "call to mind" is an idiom meaning to pray. Alternate translation: "Please, pray to Yahweh your God" or 2) Here "call to mind" means to remember and it is implied that after he remembers Yahweh he will promise in his name. Alternate translation: "Please promise in the name of Yahweh your God"
This refers to the man who wants to avenge the death of the dead brother. This can be stated clearly. Alternate translation: "the man who wants to avenge my son's brother's death"
"cause anyone else to die." This is in addition to the brother who already died.
"that they will not kill my son" or "that they will not execute my son"
Often people would make promises and compare how surely they would fulfil their promise to how surely Yahweh is alive. Alternate translation: "I promise you, as surely as Yahweh lives" or "In Yahweh's name I promise"
The means that her son will not be harmed, which is exaggerated by saying that he will not lose even a single hair. Alternate translation: "your son will be completely safe"
To show respect for the king the woman refers to herself as "your servant."
"talk about something else to." The woman is requesting to speak to the king about another topic.
This is an idiom. The king was giving her permission to continue speaking. Alternate translation: "You may speak to me"
The woman asks this rhetorical question to rebuke David for how he has treated Absalom. This question can be written as a statement. Alternate translation: "What you have just said proved that you did wrong."
The woman compares the king to someone who is guilty to suggest that he is guilty without saying it directly. Alternate translation: "the king has declared himself guilty"
"his son whom he banished"
Here the woman speaks of a person dying as if they were water being spilled on the ground. Alternate translation: "We all must die, and after we die we cannot be brought back to life again"
"to be allowed to return"
The understood information may be supplied. Alternate translation: "I have come because the people have made me afraid"
To show respect for the king the woman refers to herself as "your servant"
This phrase is an idiom. Also, "the hand" is a metonym referring to the man's control. Alternate translation: "out of the control of the man"
"the message of my master the king"
Here David, the king, is compared to an "angel of God." Alternate translation: "for the king is like an angel of God because they both know how to tell good from evil"
The negative form here is used for emphasis and can be stated in a positive form. Alternate translation: "Please tell me the truth about everything I ask you"
Here the word "hand" refers to Joab's influence. Alternate translation: "Has not Joab influenced you in all this" or "Did Joab send you here to speak these things"
"As surely as you are alive." Here the woman compares the certainty of what David has said to the certainty that he is alive, to emphasize how true his statement is.
Here the woman describes the difficulty of speaking to the king and keeping him from finding out the truth by comparing it to a person not being about to escape in any direction. Alternate translation: "no one can keep you from knowing the truth"
The expression gives two extremes and means "anywhere." Alternate translation: "anywhere at all" or "anywhere"
"My master the king is wise"
The woman compares David's wisdom to the wisdom of an angel to emphasize how very wise he is. Alternate translation: "you are very wise, like an angel of God"
It is implied that the king had Joab brought before him so that he could speak to him. The full meaning of this can be made clear. Alternate translation: "Then the king summoned Joab and said to him"
The phrase "See now" indicates that what follows is a polite request for the hearer to pay attention. "Please listen carefully: I" See how you translated similar words in 2 Samuel 13:24.
This refers to what Joab wants the king to do. The full meaning of this statement can be made clear. Alternate translation: "what you want me to do"
Joab did this to honor the king and show his gratitude.
To show respect for the king Joab refers to himself as "your servant."
The phrase "found favor" is an idiom which means to be approved of by someone. Also, "eyes" is a metonym for sight, and sight represents judgment or evaluation. Alternate translation: "you are pleased with me" or "you have approved of me"
"because the king"
"you have done what I asked you to do"
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Here the word "face" refers to the king himself. Alternate translation: "but he may not see me ... the king"
This word marks a stop in the main story. This new section gives background information for the part of the story that follows.
This can be stated in active form. Alternate translation: "people praised Absalom for his handsomeness more than they praised anyone else"
good and pleasing appearance, especially of the face
This means the whole person was without blemish. Alternate translation: "There were no blemishes on any part of his body"
This can be written in modern units. Alternate translation: "two and a half kilograms"
The king had weights that determined the standard weight of the shekel and other weights and measurements.
This can be stated in active form. Alternate translation: "Absalom had three sons and one daughter"
Here "the king's face" refers to the king himself. Alternate translation: "the king"
Here "word" is a metonym for "a message." This means that he sent a messenger to Joab with a request. Alternate translation: "Absalom sent a messenger to Joab asking him"
It is implied that Absalom wanted Joab to come to him to see him and to intercede for him so that he would be allowed to see the king. The full meaning of this can be made clear. Alternate translation: "to come to him and to intercede for him so that he could see the king"
Here "word" is a metonym for "a message." This means that he sent a messenger to Joab again with the same request. The full meaning of this can be made clear. Alternate translation: "So Absalom sent a messenger to Joab again with the same request"
Here this word is used to remind people of something. Alternate translation: "As you know"
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"Pay attention, because what I am about to say is both true and important"
Here "word" is a metonym for "a message." This means that he sent a messenger. Alternate translation: "I sent a messenger"
The message here for the king is written as if Absalom were the speaker. Absalom was asking Joab to speak the message on his behalf. The full meaning of this statement can be made clear. Alternate translation: "to say to the king on my behalf" or "to ask the king for me"
Here "king's face" refers to the king himself. Alternate translation: "the king"
Absalom is showing respect to the king. Alternate translation: "bowed low to the ground to honor the king"
This implies that the king forgave and restored Absalom. The full meaning of this can be made clear.
1 It came about after this that Absalom prepared a chariot and horses for himself, with fifty men to run before him. 2 Absalom would get up early and stand beside the road leading to the city gate. When any man had a dispute to come to the king for judgment, Absalom would call to him and say, "From what city have you come?" Then the man would answer, "Your servant is from one of the tribes of Israel." 3 So Absalom would say to him, "Look, your case is good and in the right, but there is no one empowered by the king to hear your case." 4 Absalom would add, "I wish that I were made judge in the land, so that every man who had any dispute or cause might come to me, and I would bring him justice!" 5 So it came about that when any man came to Absalom to honor him, Absalom would put out his hand and take hold of him and kiss him. 6 Absalom acted in this way to all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.
7 It came about at the end of four years that Absalom said to the king, "Please let me go and pay a vow that I have made to Yahweh in Hebron. 8 For your servant made a vow while I was living at Geshur in Aram, saying,' If Yahweh will indeed bring me again to Jerusalem, then I will worship Yahweh.'" 9 So the king said to him, "Go in peace." So Absalom arose and went to Hebron. 10 But then Absalom sent spies throughout all the tribes of Israel, saying, "As soon as you hear the sound of the ram's horn, then you must say, 'Absalom is king in Hebron.'" 11 With Absalom went two hundred men from Jerusalem, who were invited. They went in their innocence, not knowing anything that Absalom had planned. 12 While Absalom offered sacrfices, he sent for Ahithophel from his hometown of Giloh. He was David's counselor. Absalom's conspiracy was strong, for the people following Absalom were constantly increasing.
13 A messenger came to David saying, "The hearts of the men of Israel are following after Absalom." 14 So David said to all his servants who were with him at Jerusalem, "Arise and let us flee, or none of us will escape from Absalom. Prepare to leave immediately, or he will quickly overtake us, and he will bring down disaster on us and attack the city with the edge of the sword." 15 The king's servants said to the king, "Look, your servants are ready to do whatever our master the king decides." 16 The king left and all his family after him, but the king left ten women, who were concubines, to keep the palace. 17 After the king went out and all the people after him, they stopped at the last house. 18 All his servants marched with him, and before him went all the Kerethites, and all the Pelethites, and all the Gittites—six hundred men who had followed him from Gath marched with the king.
19 Then the king said to Ittai the Gittite, "Why will you come with us? Return and stay with the king, for you are a foreigner and an exile. Return to your own place. 20 Since you just left yesterday, why should I make you wander all over with us? I do not even know where I am going. So return and take your fellow countrymen with you, and may steadfast love and faithfulness go with you." 21 But Ittai answered the king and said, "As Yahweh lives, and as my master the king lives, surely in whatever place where my master the king goes, there also will your servant go, whether that means living or dying." 22 So David said to Ittai, "Go ahead and continue with us." So Ittai the Gittite marched with the king, along with all his men and all the families who were with him. 23 All the country wept with a loud voice as all the people passed by over the Kidron Valley, and as the king also himself crossed over. All the people traveled on the road toward the wilderness.
24 Even Zadok with all the Levites, carrying the ark of the covenant of God, were present. They set the ark of God down, and then Abiathar joined them. They waited until all the people had passed by out of the city. 25 The king said to Zadok, "Carry the ark of God back into the city. If I find favor in the eyes of Yahweh, he will bring me back here and show me again the ark and the place where he lives. 26 But if he says, 'I am not pleased with you,' look, here am I, let him do to me whatever seems good to him." 27 The king also said to Zadok the priest, "Are you not a seer? Return into the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan son of Abiathar. 28 See, I will wait at the fords of the wilderness until word comes from you to inform me." 29 So Zadok and Abiathar carried the ark of God back into Jerusalem, and they stayed there.
30 But David ascended barefoot and weeping up the Mount of Olives, and he had his head covered. Every man of the people who were with him covered his head, and they went up weeping as they walked. 31 Someone told David saying, "Ahithophel is among the conspirators with Absalom." So David prayed, "O Yahweh, please turn Ahithophel's advice into foolishness." 32 It came about that when David arrived at the top of the road, where God used to be worshiped, Hushai the Arkite came to meet him with his coat torn and earth on his head. 33 David said to him, "If you travel with me, then you will be a burden to me. 34 But if you return to the city and say to Absalom, 'I will be your servant, king, as I have been your father's servant in time past, so will I now be your servant,' then you will confuse Ahithophel's advice for me. 35 Will you not have the priests Zadok and Abiathar with you? So whatever you hear in the king's palace, you must tell it to Zadok and Abiathar the priests. 36 See that they have there with them their two sons, Ahimaaz, Zadok's son, and Jonathan, Abiathar's son. You must send to me by their hand everything that you hear." 37 So Hushai, David's friend, came into the city as Absalom arrived and entered into Jerusalem.
This chapter begins the story of Absalom's attempted revolt.
For four years, Absalom made many allies in an attempt to make himself king. This is why he acted as a judge for the people. Since this was all done in secret, it is called a "conspiracy." David found out and fled with those in the army who were loyal to him.
The author used the metaphor of a thief to describe how Absalom was able to win people's loyalty: "So Absalom stole the hearts of the men of Israel."
This phrase is used to introduce the next event in the story.
These men would run in front of the chariot to honor Absalom. Alternate translation: "with fifty men to run before him to honor him"
When a man would respond to Absalom's question he would refer to himself as "your servant" to honor Absalom.
It is implied that the person told his case to Absalom. This can be stated clearly. Alternate translation: "Absalom would ask him what his problem was, and the man would then explain to Absalom why he sought justice. Absalom would then say to him"
"Hearing" a case means to listen to it and to make a judgement decision over it. Alternate translation: "to judge your case" or "to oversee your case"
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This action is a friendly greeting. Alternate translation: "greet him as a friend by embracing him and kissing him"
This means that people came to the king so that he could decide their disputes. Alternate translation: "who came to the king for him to judge over their disputes"
This sentence means Absalom convinced the men to be loyal to him rather than to David. Here the author speaks of how the people became loyal to Absalom by saying that he stole their hearts. Alternate translation: "In this way, Absalom convinced the men of Israel to be loyal to him"
This phrase is used to introduce the next event in the story.
This refers to four years after he returned to Jerusalem. Alternate translation: "fours years after Absalom had returned to Jerusalem, he"
"to Hebron and there fulfill a vow that I have made to Yahweh"
Here Absalom refers to himself this way to honor the king.
"So Absalom left"
Here the places where the tribes of Israel lived are referred to as the tribes themselves. Alternate translation: "throughout the land of the tribes of Israel"
"a ram's horn being blown"
This can be stated in active form. Alternate translation: "who he had invited"
"went innocently"
This means that he sent a messenger to go get Ahithophel and bring him back to him. Alternate translation: "he sent a messenger to go get Ahithophel who was"
This is the name of a man.
This is the name of a place.
Here the men are referred to by their "hearts" to emphasize their loyalty to Absalom. Alternate translation: "The men of Israel are loyal to" or "The men of Israel are following after"
Here David speaks of Absalom and the men with him as "Absalom" himself because the men are following Absalom's authority. Alternate translation: "escape from Absalom and his men ... he and his men will quickly ... and they will bring"
The "city" is a metonym referring to the people in the city. The "edge of the sword" is a synecdoche referring to the Israelites' swords and emphasize that they killed the people in battle. Alternate translation: "will attack the people of our city and kill them with their swords"
This means to cause disaster to happen.
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Here the word "keep" means to care for. Alternate translation: "to care for the palace"
This refers to the last house they would come to when leaving the city. Alternate translation: "at the last house as they were leaving the city"
"his soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
Translate the names of these people groups the same as you did in 2 Samuel 8:18.
Translate the name of this people group the same as you did in 2 Samuel 6:10.
"600 men"
This is the name of a man.
Translate the name of this people group the same as you did in 2 Samuel 6:10.
This rhetorical question indicates that the king does not think they should go along with him. This question can be written as a statement. Alternate translation: "You do not need to go with us."
This rhetorical question emphasizes David did not want Ittai to come. This question can be translated as a statement. Alternate translation: "I do not want to cause you to wander around with us."
Here "yesterday" is an exaggeration that emphasizes a short amount of time. Ittai the Gittite had lived there for several years. Alternate translation: "Since you have lived here only a short time"
This is a blessing that David is giving to him. The abstract nouns "love" and "faithfulness" can be expressed with the verb "love" and the adjective "faithful." Alternate translation: "may Yahweh love you without ceasing and be faithful to you"
Here the speaker is making a solemn promise. He compares the certainty that he will fulfill his promise to the certainty that Yahweh and the king are alive. Alternate translation: "I solemnly promise that as surely as Yahweh and the king live"
Ittai refers to himself this way to honor the king.
"even if I get killed supporting you"
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Many of the people of Israel wept loudly when they saw the king leaving. Here this is generalized by saying that the whole country wept. Alternate translation: "All the people along the road wept" or "Many of the people wept"
Here the many people who were weeping are spoken of as if they shared one loud voice. Alternate translation: "loudly"
This is the name of a place near Jerusalem.
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Here the "eyes of Yahweh" refer to Yahweh's thoughts and opinion. If you "find favor" with someone it means that they are pleased with you. Alternate translation: "Yahweh is pleased with me"
"where his presence is." The ark of the covenant symbolizes Yahweh's presence. This refers to the place where the ark is. Alternate translation: "where it is kept"
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This is the name of a man.
See how you translated this man's name in 2 Samuel 8:17.
This rhetorical question is used to rebuke Zadok and can be translated as a statement. Alternate translation: "You will be able to find out what is happening."
Here this word means for the listener to pay attention to what is said next. Alternate translation: "Listen"
This refers to him sending a messenger to the king. Alternate translation: "until you send a messenger to me to inform me"
Here the king implies he is to receive a message informing him about what is happening in Jerusalem. Alternate translation: "to tell me what is happening in Jerusalem"
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wearing no shoes or sandals
This is a sign of mourning and shame. Alternate translation: "his head covered in mourning"
See how you translated this man's name in 2 Samuel 15:11.
people who join together against someone else
David is asking Yahweh to make Ahitohphel's advice foolish and useless. Alternate translation: "please let whatever advice Ahithophel gives be foolishness and unsuccessful"
"It happened." This phrase marks the next event in the story.
The word "top" is used here because David went up in elevation and is at the top of a hill. Alternate translation: "at the top of the hill"
This can be stated in active form. Alternate translation: "where people once worshiped God"
This is the name of a man.
This is the name of a people group.
This is an act showing shame or repentance. Here the word "earth" means dirt. Alternate translation: "He had torn his clothes and put dirt on his head to show that he was very sad"
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David is suggest to Hushai that he oppose whatever Ahithopel advises. Alternate translation: "you can serve me by opposing Ahithophel's advice"
David asks this rhetorical question to tell Hushai that he will not be alone. This can be written as a statement. Alternate translation: "Zadok and Abiathar the priests will be there to help you."
This is a generalization. It means all of the important and insightful things that he hears, not every single word he hears.
These are the names of men.
The phrase "their hand" refers to the sons and means that they were to serve as messengers. Alternate translation: "their sons to tell me"
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1 When David had gone a short distance over the summit of the hill, Ziba the servant of Mephibosheth met him with a couple of saddled donkeys; on them were two hundred loaves of bread, one hundred clusters of raisins, and one hundred bunches of figs, and a skin of wine. 2 The king said to Ziba, "Why did you bring these things?" Ziba replied, "The donkeys are for the king's household to ride on, the bread and fig cakes are for your young men to eat, and the wine is for anyone who is faint in the wilderness to drink." 3 The king said, "Then where is your master's grandson?" Ziba replied to the king, "Look, he has stayed behind in Jerusalem, for he said, 'Today the house of Israel will restore my father's kingdom to me.'" 4 Then the king said to Ziba, "Look, all that belonged to Mephibosheth now belongs to you." Ziba answered, "I bow in humility to you, my master, king. Let me find favor in your eyes."
5 When King David approached Bahurim, a man from the family of the clan of Saul came out from there. His name was Shimei son of Gera, and he cursed as he came out. 6 He threw stones at David and at all of the king's servants, in spite of the people and mighty men who were on the king's right and left. 7 Shimei called out in cursing, "Go away, get out of here, you man of blood, you worthless man! 8 Yahweh has repaid all of you for the blood you shed within the family of Saul, in whose place you have reigned. Yahweh has given the kingdom into the hand of Absalom your son. You have come to ruin because you are a man of blood."
9 Then Abishai son of Zeruiah, said to the king, "Why should this dead dog curse my master the king? Please let me go over and take off his head." 10 But the king said, "What have I to do with you, sons of Zeruiah? Perhaps he is cursing me because Yahweh has said to him, 'Curse David.' Who then could say to him, 'Why are you cursing the king?'" 11 So David said to Abishai and to all his servants, "Look, my son, who was born from my body, wants to take my life. How much more may this Benjamite now desire my ruin? Leave him alone and let him curse, for Yahweh has commanded him to do it. 12 Perhaps Yahweh will look at the misery unleashed on me, and repay me with good for his cursing me today." 13 So David and his men traveled on the road, while Shimei went beside him up on the hillside, cursing and throwing dust and stones at him as he went. 14 Then the king and all the people who were with him became weary, and he rested when they stopped for the night.
15 As for Absalom and all the people of the men of Israel who were with him, they came to Jerusalem, and Ahithophel was with him. 16 It came about when Hushai the Arkite, David's friend, had come to Absalom, that Hushai said to Absalom, "Long live the king! Long live the king!" 17 Absalom said to Hushai, "Is this your loyalty to your friend? Why did you not go with him?" 18 Hushai said to Absalom, "No! The one whom Yahweh and this people and all the men of Israel have chosen, that is the man to whom I will belong, and I will stay with him. 19 Also, what man should I serve? Should I not serve in the presence of his son? As I have served in your father's presence, I will serve in your presence."
20 Then Absalom said to Ahithophel, "Give us your advice about what we should do." 21 Ahithophel answered Absalom, "Go to your father's concubines, whom he has left to keep the palace, and all Israel will hear that you have become a stench to your father. Then the hands of all who are with you will be strong." 22 So they spread for Absalom a tent on the top of the palace, and Absalom went to his father's concubines in the sight of all Israel. 23 Now the advice of Ahithophel that he gave in those days was as if a man heard from the mouth of God himself. That was how all of Ahithophel's advice was viewed by both David and Absalom.
David's best adviser, Ahithophel, told Absalom to publicly seduce the concubines that David had left to take care of the palace. Because the concubines were the king's property, having sexual relations with a king's concubines implied that Absalom was now the king. This would show the people that the break with David was complete.
To show how seriously people took Ahithophel's advice, the author used a simile comparing his advice to God's advice. "Now the advice of Ahithophel that he gave in those days was as if a man heard from the mouth of God himself."
This is a man's name.
See how you translated this man's name in 2 Samuel 4:4.
"200 loaves ... 100 clusters ... 100 bunches"
"cakes of bread"
These phrases refer to raisins or figs pressed together.
dried grapes
"a wineskin full of wine"
tired and weak
"Mephibosheth, your master's grandson"
the son of one's son or daughter
Here this word is used to draw someone's attention to what is said next. Alternate translation: "Listen"
This refers to the people of Israel. Alternate translation: "the people of Israel"
Having a descendant of Saul being allowed to rule is spoken of as the kingdom being restored to their family. Alternate translation: "will allow me to rule the kingdom that my grandfather ruled"
See how you translated this man's name in 2 Samuel 4:4.
Ziba is not literally bowing before the king when he is speaking here. This means that he will serve the king with the same amount of humility he would be showing if he were literally bowing before him. Alternate translation: "I will humbly serve you"
The phrase "find favor" means to be approved of by someone. Also, "eyes" is a metonym for sight, and sight represents judgment or evaluation. Alternate translation: "I want you to be pleased with me" or "I desire you for to be pleased with me"
Translate the name of this city the same as you did in 2 Samuel 3:16.
These are the names of men.
You may need to make explicit that these were probably officials of some sort, not household servants. Alternate translation: "the king's officials"
"even though there were"
You may need to make explicit that these were probably soldiers and bodyguards, men who protect an important person. Alternate translation: "soldiers and bodyguards"
Here "blood" refers to all of men he was responsible for killing in battle. Alternate translation: "murderer"
Yahweh repays them by punishing them. This can be stated clearly. Alternate translation: "Yahweh has punished"
Here "blood" refer to people who were killed from Saul's family. The king was responsible for them dying. Alternate translation: "for killing many of Saul's family"
David reigned as king over the same people whom Saul had previously reigned. Alternate translation: "in whose place you have reigned as king"
Here "hand" refers to control. Alternate translation: "into the control of Absalom"
See how you translated this man's name in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 2:13]
Abishai asked this question to express his anger at the man. This rhetorical question can be translated as a statement. Alternate translation: "This dead dog must not speak to the king this way."
Here the man is being described as worthless by being compared to a dead dog. Alternate translation: "this worthless man"
This rhetorical question is asked to correct the sons of Zeruiah. It can be translated as a statement. Alternate translation: "I do not want to know what you think!"
"He may be cursing me because"
This is said as a rhetorical question to emphasize that the answer is "no one." This can be written as a statement. Alternate translation: "No one then can ask him, 'Why are you cursing the king?'"
David describes his son this way to emphasize the close bond between a father and his son. Alternate translation: "my own son" or "my dear son"
This is a polite way to refer to killing someone. Alternate translation: "wants to kill me"
David uses this rhetorical question to express that he is not surprised that the man wants to kill him. This can be written as a statement. Alternate translation: "Of course this Benjamite desires my ruin!" or "I am not surprised this Benjamite desires my ruin as well!"
Here David describes the man's desire to kill him as if David were something that the man wanted to ruin. Alternate translation: "desire me to be killed" or "desire to kill me"
Here the phrase "leave him alone" means to not stop him from what he is doing. Alternate translation: "Do not stop him from cursing me"
Here "looking" means "considering." Alternate translation: "will consider"
Here David speaks of misery as if it were a dangerous animal that the Benjamite unleashed on him.
Shimei was walking parallel to David and his men, though Shimei was up higher on the hillside.
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See how you translated this man's name in [2 Samuel 15:12]
See how you translated this man's name in [2 Samuel 15:32]
"It happened that." This phrase is used to introduce the next event in the story.
See how you translated the name of this people group in [2 Samuel 15:32]
a strong feeling of support and love
These rhetorical questions are asked to criticize Hushai. They can be translated as a statement. Alternate translation: "You have been a loyal friend to David; you should have gone with him."
Here Hushai is referring to Absalom in the third person to take emphasize off of him and place it on Yahweh and the people who chose him. This can be written in second person. Alternate translation: "you are the one whom ... you are the man ... with you"
Hushai asks these rhetorical questions to emphasize that he wants to serve Absalom. They can be written as a statement. Alternate translation: "I should serve only David's son, so I will serve in his presence." or "I should serve you, for you are David's son."
See how you translated this man's name in [2 Samuel 15:12]
This is a polite way of talking about having sexual relations. Alternate translation: "Have sexual relations with your father's concubines" or "Lie with your father's concubines"
The phrase "to keep" means to take care of. Alternate translation: "to take care of the palace"
Ahithophel speaks of Absalom offending his father as if he would become something that had a strong and offensive odor. Alternate translation: "become offensive to your father" or "greatly insulted father"
Here the people who followed Absalom are referred to by their hands. The news will strengthen the peoples' loyalty to Absalom and encourage them. This can be stated clearly. Alternate translation: "The news of this will strengthen the loyalty of all who follow you"
"they set up"
This is a polite way of saying that he had sexual relations with them. See how you translated a similar phrase in [2 Samuel 16:21]
This means that people were able to see the tent and Absalom walking in and out of the tent with the women. The phrase "all of Israel" is a generalization, for only people near the palace could see it. Alternate translation: "where the Israelites could see him go into the tent"
Here the author compare how much people trusted Ahithophel's advice with how much they would trust advice directly from God. Alternate translation: "Now people trusted the advice of Ahithophel in those days in the same way they would have trusted it if had come"
Here God's mouth represents himself and emphasizes his speech. Alternate translation: "as if God had said it with his own mouth" or "as if a man heard it spoken by God himself"
This can be translated in active form. Alternate translation: "both David and Absalom viewed all of Ahithophel's advice"
"was thought of"
1 Then Ahithophel said to Absalom, "Now let me choose twelve thousand men, and I will arise and pursue David tonight. 2 I will come on him while he is weary and weak and will surprise him with fear. The people who are with him will flee, and I will attack only the king. 3 I will bring back all the people to you, like a bride coming to her husband, and all the people will be at peace under you." 4 What Ahithophel said pleased Absalom and all the elders of Israel.
5 Then Absalom said, "Now call Hushai the Arkite, too, and let us hear what he says." 6 When Hushai had come to Absalom, Absalom explained to him what Ahithophel had said and then asked Hushai, "Should we do what Ahithophel has said? If not, tell us what you advise." 7 So Hushai said to Absalom, "The advice that Ahithophel has given this time is not good." 8 Hushai added, "You know your father and his men are strong warriors, and that they are bitter, and they are like a bear robbed of her cubs in a field. Your father is a man of war; he will not sleep with the army tonight. 9 Look, right now he is probably hidden in some pit or in some other place. It will happen that when some of your men have been killed at the beginning of an attack, that whoever hears it will say, 'A slaughter has taken place among the soldiers who follow Absalom.' 10 Then even the bravest soldiers, whose hearts are like the heart of a lion, will be afraid because all Israel knows that your father is a mighty man, and that the men who are with him are very strong. 11 So I advise you that all Israel should be gathered together to you, from Dan to Beersheba, as numerous as the sands that are by the sea, and that you go to battle in person. 12 Then we will come on him wherever he may be found, and we will cover him as the dew falls on the ground. We will not leave even one of his men, or him himself, alive. 13 If he retreats into a city, then all Israel will bring ropes to that city and we will drag it into the river, until there is no longer even a small stone found there." 14 Then Absalom and the men of Israel said, "Hushai the Arkite's advice is better than Ahithophel's." Yahweh had ordained the rejection of Ahithophel's good advice in order to bring destruction on Absalom.
15 Then Hushai said to Zadok and to Abiathar the priests, "Ahithophel advised Absalom and the elders of Israel in such and such a way, but I have advised something else. 16 Now then, go quickly and report to David; say to him, 'Do not camp tonight at the fords of the wilderness, but by all means cross over, or the king will be swallowed up along with all the people who are with him.'" 17 Now Jonathan and Ahimaaz were staying at the spring of Rogel. A female servant used to go and inform them what they needed to know, for they could not risk being seen going into the city. When the message came, then they were to go and tell King David. 18 But a young man saw them this time and told Absalom. So Jonathan and Ahimaaz went away quickly and came to the house of a man in Bahurim, who had a well in his courtyard, into which they descended. 19 The man's wife took the covering for the well and spread it over the well's opening, and tossed grain over it, so no one knew Jonathan and Ahimaaz were in the well. 20 Absalom's servants came to the woman of the house and said, "Where are Ahimaaz and Jonathan?" The woman told them, "They have crossed over the river." So after they had looked around and could not find them, they returned to Jerusalem.
21 It came about after they had left that Jonathan and Ahimaaz came up out of the well. They went to report to King David; they said to him, "Get up and cross quickly over the water because Ahithophel has given such and such advice about you." 22 Then David arose and all the people who were with him, and they crossed over the Jordan. By morning daylight not one of them had failed to cross over the Jordan. 23 When Ahithophel saw that his advice had not been followed, he saddled his donkey and went to his house in his own city. He set his house in order and hanged himself. So he died and was buried in the tomb of his father.
24 Then David came to Mahanaim. As for Absalom, he crossed over the Jordan, he and all the men of Israel with him. 25 Absalom had set Amasa over the army instead of Joab. Amasa was the son of a man named Jether the Ishmaelite [1] , who went to Abigail, who was the daughter of Nahash and sister of Zeruiah, the mother of Joab. 26 Then Israel and Absalom camped in the land of Gilead.
27 It came about when David had come to Mahanaim, that Shobi son of Nahash from Rabbah of the Ammonites, and Makir son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim, 28 brought sleeping mats and blankets, bowls and pots, and wheat, barley flour, roasted grain, beans, lentils, 29 honey, butter, sheep, and milk curds from the herd, so that David and the people with him could eat. These men had said, "The people are hungry, weary, and thirsty in the wilderness."
Ahithophel gives good advice to Absalom, but Hushai confuses Absalom. God is using the misleading advice to protect David, his king.
See how you translated this man's name in [2 Samuel 15:12]
"12,000 men"
"begin to"
"come to"
These words mean basically the same thing and are used together to emphasize how weak David was. Alternate translation: "weak"
Here the word "fear" can be expressed with the adjective "afraid." Alternate translation: "will surprise him and make him afraid"
It is implied that he intends to kill the king. This can be stated clearly. Alternate translation: "I will kill only the king"
This refers to all of the people who were with David. Alternate translation: "bring back all of the people who were with him"
Here Ahithophel speaks of the peoples' happiness by comparing it to a bride's happiness. Alternate translation: "and they will come happily, like a bride is happy when she comes to her husband" or "and they will come happily"
This means to have peace or to live peacefully. Alternate translation: "live peacefully"
This refers to being under the king's authority. Alternate translation: "under your authority"
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See how you translated this man's name in 2 Samuel 15:32.
See how you translated this man's name in 2 Samuel 15:12.
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The anger of the soldiers here is being compared to that of a mother bear who cubs are taken from her. Alternate translation: "they are angry, like a mother bear whose cubs have been take from her" or "they are very angry"
a large furry animal that walks on four legs and has sharp claws and teeth
This means that his has fought in many battles and knows well the ways of war. Alternate translation: "has fought in many battles"
Here this word is used to draw someone's attention to what is said next. Alternate translation: "Listen"
a deep hole in the ground
"or hidden in some other place"
This can be stated in active form. Alternate translation: "when his soldiers kill some of your men"
The noun "slaughter" means an event where many people are brutally killed. This can be expressed as a verb. Alternate translation: "Many of the soldiers who follow Absalom have been slaughtered" or "The enemy soldiers have killed many of the soldiers who follow Absalom"
Here the soldiers are refers to by their "hearts." Also, their strong bravery is compared to that of a lion's. Alternate translation: "who are as brave as lions" or "who are very brave"
This can be stated in active form. Also, here "all Israel" represents only the Israelite soldiers. Alternate translation: "that you should gather together all of the Israelite soldiers"
This phrase means from the northern border of Israel to the southern border. Alternate translation: "from the whole nation of Israel"
This is an exaggeration where all the grains of sand on a beach are compared to the number of Israelite soldiers. Alternate translation: "so many that they can barely be counted"
The phrase "in person" means to go yourself and not send someone else instead. Alternate translation: "then lead them yourself into battle"
This means to purposefully go to where he is and then to attack.
Absalom's army is described as covering David's army like the dew covers the ground in the morning. Alternate translation: "we will overwhelm and completely defeat David's army"
the fog or misty cloud of water that can fall onto the ground during the night, covering the ground and leaving it wet in the morning
This negative sentence is used for emphasis and can be stated in a positive form. Alternate translation: "We will kill every one of his men"
Both these words refer to David. Alternate translation: "David himself"
This refers to Israel's soldiers, not to all of Israel. Alternate translation: "then all of our soldiers"
This means that the soldiers would tear down the city walls and drag the pieces to river. Alternate translation: "will destroy the city and drag the stones to the river with ropes"
This is an exaggeration to describe how completely they will destroy the city. The would not literally sweep away every small stone from the city. Alternate translation: "until the city is completely destroyed"
See how you translated this man's name in 2 Samuel 15:32. Arkite is the name of a people group.
See how you translated this man's name in 2 Samuel 15:12.
The word "rejection" can be expressed with the verb "reject." Alternate translation: "for the men of Israel to reject Ahithophel's good advice"
To "bring" something on someone means to cause it to happen to them. Alternate translation: "to cause a disaster to happen to Absalom"
See how you translated these men's names in [2 Samuel 15:24]
This phrase, meaning "like this," refers to what Ahithophel advised Absalom earlier beginning in [2 Samuel 17:1]
A ford is a shallow part of a river where people can walk across. The word "wilderness" here probably refers to the Arabah, the land along both sides of the Jordan River.
This means to make sure that you do something. Alternate translation: "be sure to" or "make sure that you"
Here the king and his people being killed is describes as if they were "swallowed" by their enemy. Alternate translation: "the king will be killed"
See how you translated these men's names in [2 Samuel 15:27]
Here the "message" is spoken of as coming to them, when really it is the woman who came to then bringing the message. Alternate translation: "When she brought them a message"
This is the name of a place.
"one time"
It is implied that they found out that the young man had told Absalom about them being there. This can be stated clearly. Alternate translation: "Jonathan and Ahimaaz found out what the young man had done, so they went away"
This is the name of a small town.
"they lowered themselves and hid"
See how you translated these men's names in [2 Samuel 15:27]
These were probably soldiers, not house servants.
"the man's wife"
See how you translated these men's names in [2 Samuel 15:27]
"It happened." This phrase marks the next event in the story.
Here "the water" refers to the Jordan River. Alternate translation: "cross quickly over the river"
The idiom "such and such" is used in the place of information that is already know by the reader. Here it refers to what Ahithophel advised Absalom beginning in [2 Samuel 17:1]
This negative sentence is used to emphasize that they all crossed the river. It can be stated in a positive form. Alternate translation: "By morning daylight every one of them had crossed over the Jordan"
"Ahithophel knew" or "Ahithophel realized"
This can be stated in active form. Alternate translation: "Absalom had not followed his advice"
placed a blanket or small leather seat on the donkey so he could sit on it
He prepared for his death by telling his family what to do after he died. Alternate translation: "prepared for his death"
"And this is how"
This can be stated in active form. Alternate translation: "they buried him"
Translate the name of this place the same as you did in [2 Samuel 2:8]
These are the names of men. See how you translated Joab and Zeruiah
This word means that the person is descended from Ishmael. Some versions say "Israelite" here. See the footnote. You may want to choose the word that is used in the majority language Bible in your area.
This is a polite way of saying that he had sexual relations with her. Alternate translation: "who had sexual relations with Abigail" or "who lay with Abigail"
These are the names of women.
Translate the name of this place the same as you did in [2 Samuel 2:9]
This phrase is used to introduce the next event in the story.
These are the names of cities or places.
These are the names of men.
These are the names of people groups.
A mat is something soft to sleep on, and a blanket is a cloth covering for warmth.
crushed grain made into powder and used to make bread
cooked with dry heat
seeds that are cooked and eaten
a kind of seed that is cooked and eaten
milk that has soured and become solid
in need of water or some other drink
1 David counted the soldiers who were with him and appointed captains of thousands and captains of hundreds over them. 2 Then David sent out the army, one-third under the command of Joab, another third under the command of Abishai son of Zeruiah, Joab's brother, and still another third under the command of Ittai the Gittite. The king said to the army, "I will certainly go out with you myself, too." 3 But the men said, "You must not go to battle, for if we flee away they will not care about us, or if half of us die they will not care. But you are worth ten thousand of us! Therefore it is better that you be ready to help us from the city." 4 So the king answered them, "I will do whatever seems best to you." The king stood by the city gate while all the army went out by hundreds and by thousands. 5 The king commanded Joab, Abishai, and Ittai saying, "Deal gently for my sake with the young man, with Absalom." All the people heard that the king had given the captains this command about Absalom.
6 So the army went out into the countryside against Israel; the battle spread into the forest of Ephraim. 7 The army of Israel was defeated there before the servants of David; there was a great slaughter there that day of twenty thousand men. 8 The battle spread throughout the whole countryside, and more men were consumed by the forest than by the sword.
9 Absalom happened to meet some of David's servants. Absalom was riding his mule, and the mule went under the thick branches of a large oak tree, and his head was caught up in the tree branches. He was left dangling between the ground and the sky while the mule he was riding kept going. 10 Someone saw this and told Joab, "Look, I saw Absalom hanging in an oak tree!" 11 Joab said to the man who told him about Absalom, "Look! You saw him! Why did you not strike him down to the ground? I would have given you ten silver shekels and a belt." 12 The man replied to Joab, "Even if I received a thousand silver shekels, still I would not have reached out my hand against the king's son, because we all heard the king command you, Abishai, and Ittai, saying, 'No one must touch the young man Absalom.' 13 If I had risked my life by a falsehood (and there is nothing hidden from the king), you would have abandoned me." 14 Then Joab said, "I will not wait for you." So Joab took three javelins in his hand and thrust them through the heart of Absalom, while he was still alive and hanging from the oak. 15 Then ten young men who carried Joab's armor surrounded Absalom, attacked him, and killed him.
16 Then Joab blew the ram's horn, and the army returned from pursuing Israel, for Joab held back the army. 17 They took Absalom and threw him into a large pit in the forest; they buried his body under a very large pile of stones, while all Israel fled, every man to his own tent. 18 Now Absalom, while still alive, had built for himself a large stone pillar in the King's Valley, for he said, "I have no son to carry along the memory of my name." He named the pillar after his own name, so it is called Absalom's Monument to this very day.
19 Then Ahimaaz son of Zadok said, "Let me now run to the king with the good news, how Yahweh has rescued him from the hand of his enemies." 20 Joab answered him, "You will not be the bearer of news today; you must do it another day. Today you will bear no news because the king's son is dead." 21 Then Joab said to a Cushite, "Go, tell the king what you have seen." The Cushite bowed down to Joab, and ran. 22 Then Ahimaaz son of Zadok said again to Joab, "Regardless of what may happen, please let me also run and follow the Cushite." Joab replied, "Why do you want to run, my son, seeing that you will have no reward for the news?" 23 "Whatever happens," said Ahimaaz, "I will run." So Joab answered him, "Run." Then Ahimaaz ran by the way of the plain, and outran the Cushite.
24 Now David was sitting between the inner and outer gates. The watchman had gone up to the roof of the gate to the wall and raised his eyes. As he looked, he saw a man approaching, running alone. 25 The watchman shouted out and told the king. Then the king said, "If he is alone, there is news in his mouth." The runner came closer and neared the city. 26 Then the watchman noticed another man running, and the watchman called to the gatekeeper; he said, "Look, there is another man running alone." The king said, "He is also bringing news." 27 So the watchman said, "I think the running of the man in front is like the running of Ahimaaz son of Zadok." The king said, "He is a good man and is coming with good news."
28 Then Ahimaaz called out and said to the king, "All is well." He bowed himself before the king with his face to the ground and said, "Blessed be Yahweh your God! He has delivered the men who lifted up their hand against my master the king." 29 So the king replied, "Is it well with the young man Absalom?" Ahimaaz answered, "When Joab sent me, the king's servant, to you, king, I saw a great disturbance, but I did not know what it was." 30 Then the king said, "Turn aside and stand here." So Ahimaaz turned aside, and stood still.
31 Immediately then the Cushite arrived and said, "There is good news for my master the king, for Yahweh has avenged you today from all who rose up against you." 32 Then the king said to the Cushite, "Is it well with the young man Absalom?" The Cushite answered, "The enemies of my master the king, and all who rise up against you to do harm to you, should be as that young man is." 33 Then the king was deeply unnerved, and he went up to the room over the gate and wept. As he went he grieved, "My son Absalom, my son, my son Absalom! I wish I had died instead of you, Absalom, my son, my son!"
This chapter tells of the defeat and death of Absalom, ending this section on Absalom's rebellion.
David reorganized his army and sent them out to battle, but told them to be merciful to Absalom. When David's army defeated Absalom's army, Absalom fled on a mule, but his hair caught in a tree limb and the mule ran on, leaving him hanging. One of David's soldiers saw him and told Joab. Joab went and killed him. When David heard about this he mourned for his son, Absalom. (See: mercy)
David did not count all of the people himself, rather other men counted them. Alternate translation: "David commanded for the soldiers who were with him to be counted and he appointed" or "David arranged the soldiers who were with him and appointed"
Possible meanings are 1) these numbers represent the exact amount of soldiers that these captains led. Alternate translation: "captains of 1,000 soldiers and captains of 100 soldiers" or 2) the words translated as "thousands" and "hundreds" do not represent exact numbers, but are the names of larger and smaller military divisions. Alternate translation: "captains of large military divisions and captains of smaller military divisions"
A captain is a person who is in authority over a group of soldiers.
"one-third of the army ... another third of the army." A "third" is one part out of three equal parts.
See how you translated these men's names in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 15:19]
This refers to a person from Gath, which is a Philistine city.
This means that he will go out with them to battle. This can be stated clearly. Alternate translation: "I myself will go with you to battle" or "I personally will go with you into battle"
The word "half" refers to one out of two equal parts.
This means that the enemy army considering killing David of greater worth than killing 10,000 of the other men. The number 10,000 here is an exaggeration used to emphasize a very great number of people. Alternate translation: "they would rather kill you than to kill 10,000 of us" or "killing you is worth more to them than killing a great number of us"
"10,000"
David could help them from the city by advising them and sending men to help them. This can be stated clearly. Alternate translation: "that you stay here in the city and send help to us"
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See how you translated this man's name in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 15:19]
"For my sake, do not harm the young man, Absalom." The phrase "Deal gently" means to be kind to someone and not to harm them.
"my well-being" or "my account"
This means that they went out and fought against them in battle. Alternate translation: "went out into the countryside and fought against Israel"
Here "Israel" refers to their soldiers, not all of the Israelites. Alternate translation: "against the Israelite soldiers"
This can be stated in active form. Alternate translation: "There the servants of David defeated the army of Israel"
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
an event where many people are brutally killed
"20,000 men"
Here "the forest" is described as if it were alive and could act. "The sword" refers to David's soldiers who fought with swords. Alternate translation: "dangerous things in the forest killed more men than David's soldiers killed with their swords"
This is an event that happened during the battle. This can be stated clearly. Alternate translation: "During the battle, Absalom happened to meet some of David's servants"
"David's soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
Absalom had long hair that got caught in the tree branches. Alternate translation: "his hair was caught in the tree branches"
hanging or swinging loosely
"in the air"
Here this word is used to draw a person's attention to what is said next. Alternate translation: "Listen"
This rhetorical question means that he should have killed him. This question can be written as a statement. The phrase "strike down" means to kill. Alternate translation: "You should have struck him down to the ground!" or "You should have killed him immediately!"
This can be written in modern units. Alternate translation: "ten silver coins" or "110 grams of silver"
This is a special belt that shows people that someone is a great soldier and should be honored.
"1,000 silver shekels." This can be stated in modern units. Alternate translation: "1,000 silver coins" or "11 kilograms of silver"
The phrase "reached out my hand" means to attack. Alternate translation: "would not have attacked the king's son"
Here "touching" refers to "harming." Alternate translation: "No none must harm" or "Do not harm"
The word "falsehood" can be expressed with a verb phrase. Also, this refers to disobeying the king's command. This can be stated clearly. Alternate translation: "doing something that is wrong" or "by disobeying the king"
Here the man speaks about how the king knows about almost everything that happens as if everything were a physical object he knew the location of. Alternate translation: "there is nothing that the king does not know" or "the king hears about everything that happens"
Joab meant that he should not continue talking to the man. Alternate translation: "I will not waste anymore time talking to you"
Here Absalom's heart refers to his chest or upper body. Alternate translation: "chest"
This refers to both the armor he would wear to protect himself and to his weapons. Alternate translation: "armor and weapons"
This describes what Joab commanded by blowing the ram's horn. Alternate translation: "Then Joab blew the ram's horn to call back the army, and the army returned from pursuing Israel"
Here "Israel" refers to the Israelite army. Alternate translation: "returned from pursuing the Israelite army"
"They took Absalom's body and threw it"
After putting his body in the pit they covered it with a pile of stones. This can be stated more clearly. Alternate translation: "they covered his body with a huge pile of stones"
Here "all Israel" refers to the Israelite soldiers. The word "fled" means "ran away." Alternate translation: "while all the Israelite soldiers ran away"
"his own home." The Israelites were living in houses at this time.
This is the name of a place.
Absalom uses the phrase "my name" to refer to himself and his family line. Alternate translation: "to carry on my family name, by which people would remember me"
This can be stated in active form. Alternate translation: "so people called it Absalom's Monument from that day on"
This refers to the present time when this book of the Bible was written.
See how you translated this man's name in [2 Samuel 15:27]
Here Ahimaaz speaks of running to go and tell the king the good news as if the good news were a object that he were carrying. Alternate translation: "run to tell the king the good news"
Here "hand" refers to control. Alternate translation: "the control of his enemies"
"the one who tells the news"
This refers to not bearing the news to the king. Alternate translation: "you will not tell the news to the king"
Joab is telling him to go and tell the king about the news of the battle.
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This word is used here to mark a stop in the main story and the beginning of a new part of the story.
Here the watchman looking to see something is spoken of as if he lifted up his eyes. Alternate translation: "looked out beyond the city"
Here the king speaks of the man having a message as if the news were an object sitting in his mouth. Alternate translation: "he has news to tell us"
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The watchman compares the way the man ran to the way Ahimaaz runs to suggest that it may be him. Alternate translation: "I think the man running in front is Ahimaaz son Zadok, because he runs like Ahimaaz"
He did this to honor the king. Alternate translation: "He bowed himself before the king with his face to the ground to honor the king"
"Praise Yahweh." Here "bless" means to praise.
Here Ahimaaz speaks of the men opposing the king as if they were were raising their hands before him. Alternate translation: "the men who opposed and fought against my master the king"
This means that people were acting as though things were not right.
"Move out of the way" or "Stand aside"
This means to oppose. Alternate translation: "opposed"
The Cushite uses a comparison as a polite way to tell the king that Absalom is dead. This can be stated more directly. Alternate translation: "I would like all your enemies ... to die the way that young man died"
"was very unhappy" or "was trembling with grief"
1 Joab was told, "Look, the king is weeping and mourning for Absalom." 2 So the victory that day was turned into mourning for all the army, for the army heard it said that day, "The king is mourning for his son." 3 The soldiers had to sneak quietly into the city that day, like people who are ashamed sneak away when they run from battle. 4 The king covered his face and cried in a loud voice, "My son Absalom, Absalom, my son, my son!" 5 Then Joab entered into the house to the king and said to him, "You have shamed the faces of all your servants today, who have saved your life today, and the lives of your sons and of your daughters, and the lives of your wives, and the lives of your concubines, 6 because you love those who hate you, and you hate those who love you. For today you have shown that commanders and servants are nothing to you. Today I believe that if Absalom had lived, and we all had died, then that would have pleased you. 7 Now therefore get up and go out and speak kindly to your servants, for I swear by Yahweh, if you do not go, not one man will remain with you tonight. That would be worse for you than all the disasters that have ever happened to you from your youth until now." 8 So the king got up and sat in the city gate, and all the people were told, "Look, the king is sitting in the gate," and all the people came before the king.
So Israel fled, every man to his tent. 9 All the people were arguing with each other throughout all the tribes of Israel saying, "The king rescued us out of the hand of our enemies, and he saved us out of the hand of the Philistines, but now he has run out of the land because of Absalom. 10 Absalom, whom we anointed over us, has died in battle. So why do you say nothing about bringing the king back?"
11 King David sent to Zadok and to Abiathar the priests saying, "Speak to the elders of Judah saying, 'Why are you the last to bring the king back to his palace, since the talk of all Israel favors the king, to bring him back to his palace? 12 You are my brothers, my flesh and bone. Why then are you the last to bring back the king?' 13 Then say to Amasa, 'Are you not my flesh and my bone? God do so to me, and more also, if you are not captain of my army from now on in the place of Joab.'" 14 So he won the hearts of all the men of Judah as one man. They sent to the king saying, "Return, you and all your servants." 15 So the king returned and came to the Jordan. Now the men of Judah came to Gilgal to go to meet the king and then to bring the king across the Jordan.
16 Shimei son of Gera, the Benjamite, who was from Bahurim, hurried down with the men of Judah to meet King David. 17 There were one thousand men from Benjamin with him, and Ziba the servant of Saul, and his fifteen sons and twenty servants with him. They crossed through the Jordan in the presence of the king. 18 They crossed to bring over the king's family and to do whatever he thought good. Shimei son of Gera bowed down before the king just before he began to cross the Jordan. 19 Shimei said to the king, "Do not, my master, find me guilty or call to mind the wrong your servant did the day my master the king left Jerusalem. Please, may the king not take it to heart. 20 For your servant knows that I have sinned. See, that is why I have come today as the first from all the family of Joseph to come down to meet my master the king."
21 But Abishai son of Zeruiah answered and said, "Should not Shimei be put to death for this, because he cursed Yahweh's anointed?" 22 Then David said, "What have I to do with you, you sons of Zeruiah, that you should today be adversaries to me? Will any man be put to death today in Israel? For do I not know that today I am king over Israel?" 23 So the king said to Shimei, "You will not die." So the king promised him with an oath.
24 Then Mephibosheth son of Saul came down to meet the king. He had not dressed his feet, or trimmed his beard, or washed his clothes from the day the king left until the day he came home in peace. 25 So when he came from Jerusalem to meet the king, the king said to him, "Why did you not go with me, Mephibosheth?" 26 He answered, "My master the king, my servant deceived me, for I said, 'I will saddle a donkey so I may ride on it and go with the king, because your servant is lame.' 27 My servant Ziba has slandered me, your servant, to my master the king. But my master the king is like an angel of God. Therefore, do what is good in your eyes. 28 For all my father's house were dead men before my master the king, but you set your servant among those who ate at your own table. What right therefore have I that I should still cry any more to the king?" 29 Then the king said to him, "Why explain anything further? I have decided that you and Ziba will divide the fields." 30 So Mephibosheth replied to the king, "Yes, let him take it all, since my master the king has come safely to his own home."
31 Then Barzillai the Gileadite came down from Rogelim to cross over the Jordan with the king, and he accompanied the king over the Jordan. 32 Now Barzillai was a very old man, eighty years old. He had furnished the king with provisions while he stayed at Mahanaim, for he was a very wealthy man. 33 The king said to Barzillai, "Come over with me, and I will provide for you to stay with me in Jerusalem." 34 Barzillai replied to the king, "How many days are left in the years of my life, that I should go up with the king to Jerusalem? 35 I am eighty years old. Can I distinguish between good and bad? Can your servant taste what I eat or what I drink? Can I hear any more the voice of singing men and singing women? Why then should your servant be a burden to my master the king? 36 Your servant would like to just go over the Jordan with the king. Why should the king repay me with such a reward? 37 Please let your servant return back home, so I may die in my own city by the grave of my father and my mother. But see, here is your servant Kimham. Let him cross over with my master the king, and do for him what seems good to you." 38 The king answered, "Kimham will go over with me, and I will do for him what seems good to you, and whatever you desire from me, I do that for you." 39 Then all the people crossed the Jordan, and the king crossed over, and the king kissed Barzillai and blessed him. Then Barzillai returned to his own home.
40 So the king crossed over to Gilgal, and Kimham crossed over with him. All the army of Judah brought the king over, and also half the army of Israel. 41 Soon all the men of Israel began to come to the king and say to the king, "Why have our brothers, the men of Judah, stolen you away and brought the king and his family over the Jordan, and all David's men with him?" 42 So the men of Judah answered the men of Israel, "It is because the king is more closely related to us. Why then are you angry about this? Have we eaten anything that the king had to pay for? Has he given us any gifts?" 43 The men of Israel answered the men of Judah, "We have ten tribes related to the king, so we have even more right to David than you. Why then did you despise us? Was not our proposal to bring back our king the first to be heard?" But the words of the men of Judah were even more severe than the words of the men of Israel.
Joab warned David that if he continued to mourn Absalom and not thank his army, they would all desert him. So David went out to encourage the soldiers. David was both a good father and a good leader.
This chapter record the recognition that David was the true king of Israel. It is important to remember that even though Absalom had power for a while, David never stopped being the king.
The ten tribes of Israel argued with the tribe of Judah about who would bring David across the river. The men of Judah answered the ten tribes very harshly. This may foreshadow, or give a glimpse of, the future civil war that would come to divide these two groups.
The people wanted David back as their king and expressed it in a rhetorical question: "So why are we not talking about bringing the king back?" David also used a question to persuade the people of Judah to bring him back: "You are my brothers, my flesh and bone. Why then are you the last to bring back the king?"
This can be stated in active form. Alternate translation: "Someone told Joab"
The word "Look" is used here to draw someone's attention to what is said next. Alternate translation: "Listen, the king is weeping"
This means that the whole army mourned instead of celebrating. Alternate translation: "So instead of celebrating victory that day, the whole army mourned"
The author compares the way that the soldiers had to sneak back into the city to the way that soldiers sneak away when they are running away from battle. This emphasizes that they were made to feel ashamed. Alternate translation: "in the same way that people who had run away from battle would sneak away because they were ashamed"
move without being seen by others
This is a way to express grief and mourning. Alternate translation: "The king showed his grief by covering his face"
Here the servants are referred to by their face to emphasize how they would have hid their faces because of their shame" Alternate translation: "You have caused all your servants to hide their faces in shame today" or "You have caused all of your servants to be ashamed today"
"your soldiers." These men served David as soldiers. See how you translated similar words in 2 Samuel 3:22.
"military officers and the soldiers under them." The "servants" served David as soldiers. See how you translated similar words in 2 Samuel 3:22.
This phrase is an exaggeration, but it expresses the very low value that David showed for the army. Alternate translation: "are worth very little to you"
Joab imagined how David would have felt if Absalom had lived and if all the men who had fought to help David had died. He said this because he was angry that David was still mourning for Absalom.
"your soldiers." These men served David as soldiers. See how you translated similar words in 2 Samuel 3:22.
Joab is making a very strong oath. Alternate translation: "I swear, as surely as Yahweh is alive"
Joab means if David did not go and speak kindly to his soldiers, they would all leave David. This can be stated positivley. Alternate translation: "only if you go will any of your men remain with you" or "if you do not go, all of your men will leave you"
This refers to them remaining loyal to him. Alternate translation: "not one man will remain loyal to you"
This is a generalization. It means most of the men. It can be stated in active form. Alternate translation: "many of the men who were there heard others saying"
The word "Look" is used here to draw someone's attention to what is said next. Alternate translation: "Listen, the king is sitting"
Here "the people" refer to the people who followed David. Here "all" is an generalization. It means a large number came and gathered around him. Alternate translation: "many of the people"
Here "Israel" refers to the Israelite soldiers who followed Absalom. Alternate translation: "And every Israelite soldier fled" or "And all of the Israelite soldiers fled"
"his home." The Israelites were living in houses in those days. See how you translated this phrase in 2 Samuel 18:17.
Here "hand" means control. Alternate translation: "from under the control of our enemies" or "from our enemies' control"
Here "hand" means control. Alternate translation: "from under the control of the Philistines" or "from the Philistines' control"
This means that he had left the country fleeing from Absalom. This can be stated clearly. Alternate translation: "out of the country fleeing from Absalom"
This means they should consider bringing David back now that Absalom was dead. The question may be written as a statement. Alternate translation: "we should be talking about bringing the king back."
This refers to David.
This means that David sent a messenger to Zadok and Abiathar. Alternate translation: "sent a messenger to Zadok and to Abiathar"
This rhetorical question is asked to rebuke the elders in Judah. This can be written as a statement. Alternate translation: "You should have been the first to favor the king and bring him back to the palace, not the people of the nation of Israel."
The noun "talk" can be expressed with the verb "talk" or "speak." Alternate translation: "since all Israel speaks favorably about the king and desires to bring" or "since what the people of Israel are saying is in the king's favor, to bring"
Here restoring the king's authority to rule is spoken of as bringing him back to his palace. Alternate translation: "to restore the king's authority as king"
The king uses these to phrases to emphasize that they are closely related. Being or having the same flesh is a metaphor for belonging to the same family or tribe. Alternate translation: "You are my brothers, and we have the same flesh and bone" or "You are my brothers, my close relatives"
This is the second rhetorical question here and it is also a rebuke for the elders of Judah. This can be written as a statement. Alternate translation: "You should have been the first, not the last, to bring back the king."
See how you translated this man's name in [2 Samuel 17:25]
David uses this rhetorical question to emphasize that they are related. This can be written as a statement. Alternate translation: "You are my flesh and my bones."
Here David speaks of them being related by saying that they have the same flesh and bones. See how you translated a similar phrase in [2 Samuel 19:12]
This is an idiom that means for God to kill him. Alternate translation: "May God kill me"
Here the mens' loyalty is referred to as their "hearts." Alternate translation: "he won the loyalty"
This speaks of the men being united in their loyalty to the king as if they were one man with the same mind. Alternate translation: "and they were united together" or "they were united in their loyalty to the king"
This means that they sent a messenger to the king. Alternate translation: "They sent a messenger to the king"
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This is the name of a man.
Translate the name of this place the same as you did in 2 Samuel 3:16.
This is the name of a man. Translate as you did in [2 Samuel 9:2]
"1,000 men ... 15 sons ... 20 servants"
This means that the king was there and was aware of what was happening. Alternate translation: "at the place where the king was"
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This means "to remember." Alternate translation: "remember"
Here Shimei refers to himself this way to humble himself before the king and honor the king.
"To take something to heart" means to think about something seriously or to be bothered by it. Alternate translation: "not be bothered by it" or "forget about it"
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See how you translated this man's name in [2 Samuel 2:18]
See how you translated this man's name in [2 Samuel 2:13]
Abishai was angry at Shimei for cursing David and is suggesting that he should be killed. This question can be written as a statement. Alternate translation: "Shimei should be put to death because he cursed Yahweh's anointed."
This refers to David. It means that he is the man that Yahweh had anointed as king. Alternate translation: "the man that Yahweh has anointed as king"
David uses this rhetorical question to rebuke Abishai. This can be written as a statement. Alternate translation: "We have nothing in common with you, you sons of Zeruiah! You have no good reason to become my adversaries today."
David uses these rhetorical questions to continue rebuking Abishai. These questions can be written as statements. Alternate translation: "No person will be executed today in the nation of Israel, because today I am the one who is king over all of Israel."
This phrase "put to death" means to be killed or executed. Alternate translation: "Will any man be killed" or "Will I order any man to die"
Possible meanings of this rhetorical question are 1) "I know that I am still king of Israel." or 2) "Today I am the one who is king over Israel!"
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See how you translated this man's name in [2 Samuel 4:4]
"He had not cared for his feet." Mephibosheth's feet were crippled. This phrase means that he had not taken proper care of his feet.
David is asking Mephibosheth why he did not go with David when David and all the people who followed him left Jerusalem. Alternate translation: "Why did you not go with me when I left Jerusalem, Mephibosheth?"
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See how you translated this man's name in [2 Samuel 9:2]
Here David's wisdom is compared to the wisdom of an angel. Alternate translation: "my master the king is as wise as an angel of God"
This means to do what you think is right. Alternate translation: "do what you believe to be the right thing to do"
Mephibosheth speaks of how his relatives had deserved to be executed as if they had already been executed and were dead. Alternate translation: "all my father's house deserved for my master the king to order them to be executed"
This refers to his father's relatives. Alternate translation: "my father's relatives"
Mephibosheth uses this rhetorical question to emphasize that he has no right to request anything from the king. This can be written as a statement. Alternate translation: "Therefore, I have no right to ask the king to do anything else for me."
David uses this rhetorical question to tell him that he does not need to continue talking about his conflict with Ziba. This can be written as a statement. Alternate translation: "You do not need to explain this any further." or "You certainly do not need to say any more."
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See how you translated this man's name in [2 Samuel 17:27]
See how you translated the name of this people group in [2 Samuel 17:27]
See how you translated the name of this place in [2 Samuel 17:27]
the Jordan River
See how you translated the name of this place in [2 Samuel 17:27]
"80 years old"
"had provided what the king needed"
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Here Barzillai means that he is old and that there is no reason for him to accompany David. This rhetorical question can be translated as a statement. Alternate translation: "I am certainly not going to live many more years. There is no good reason for me to go up with the king to Jerusalem."
"80 years old"
Barzillai uses rhetorical questions to emphasize why he does not want to go to Jerusalem. Here "good" and "bad" refer to what is desirable and what is not. This question can be written as a statement. Alternate translation: "I cannot distinguish between what is desirable and what is not."
Barzillai uses rhetorical questions to emphasize why he does not want to go to Jerusalem. This question can be written as a statement. Alternate translation: "I cannot enjoy the taste of what I eat and drink."
Barzillai uses rhetorical questions to emphasize why he does not want to go to Jerusalem. This question can be written as a statement. Alternate translation: "I cannot hear well the voices of singing men and singing women."
Barzillai uses this rhetorical question to emphasize that he does not want to be a burden to the king. This can be written as a statement. Alternate translation: "Your servant should not go with you and be a burden to you."
Barzillai uses this rhetorical question to emphasize that he does not know why the king would reward him this way. This can be written as a statement. Alternate translation: "I do not know why the king would repay me with such a great reward"
Barzillai asks that Kimham be allowed to take his place instead with David.
This is the name of a man.
This does not mean that he wants to die right next to their graves, but rather, that he wants to die in the city where they are buried. This can be stated clearly. Alternate translation: "where my father's and my mother's graves are" or "where my father and my mother are buried"
This refers to crossing the Jordan River. Alternate translation: "Let him cross over the Jordan"
This refers to crossing the Jordan River. This can be stated clearly. Alternate translation: "Kimham will cross the river with me"
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They crossed over the Jordan River. Alternate translation: "crossed over the river to Gilgal"
See how you translated this name in 2 Samuel 19:37.
"All the army of Judah and half the army of Israel brought the king over"
They crossed over the Jordan River with the king. Alternate translation: "escorted the king over the river"
The men of Israel use this question to express that they feel betrayed by the people of Judah. This question can be written as a statement. Alternate translation: "It is not right that our brothers, the men of Judah, who did not support you as king, had the privilege of bringing you and your family back across the Jordan River."
The men of Israel speak of how the men of Judah escorted the king across the river as if the king were something they stole that did not belong to them. Alternate translation: "taken you away from us"
the Jordan River
The men of Judah ask this rhetorical question to rebuke the men of Israel. This can be written as a statement. Alternate translation: "But you have no reason to be upset about this."
The men of Judah ask the question to express that they have not taken anything from the king. This can be written as a statement. Alternate translation: "The king has never paid for our food, and he has never given us any gifts."
"we have a greater claim to David than you do." It may be helpful to state clearly what having "more right" means. Alternate translation: "we have more right to serve the king and to be with the king than you do"
The men of Israel ask this rhetorical question to express their anger. This can be written as a statement. Alternate translation: "You should not have despised us!"
The men of Israel ask this question to remind and rebuke the people of Judah. This can be written as a statement. Alternate translation: "We were the first to suggest that we bring back the king!"
"the men of Judah spoke even more severely than the men of Israel did"
1 There also happened to be at the same place a worthless man whose name was Sheba son of Bikri, a Benjamite. He blew the ram's horn and said, "We have no part in David, neither have we any inheritance in the son of Jesse. Let every man go back to his tent, Israel!"
2 So all the men of Israel deserted David and followed Sheba son of Bikri. But the men of Judah followed closely their king, from the Jordan all the way to Jerusalem.
3 When David came to his palace at Jerusalem, he took the ten concubines whom he had left to keep the palace, and he put them in a house under guard. He provided for their needs, but he did not go to them any longer. So they were shut up to the day of their death, living as if they were widows.
4 Then the king said to Amasa, "Call the men of Judah together within three days; you must be here, too." 5 So Amasa went to call Judah, but he was delayed beyond the time that the king had appointed for him. 6 So David said to Abishai, "Now Sheba son of Bikri will do us more harm than Absalom did. Take your master's servants and pursue after him, or he will find fortified cities and escape out of our sight." 7 Then Joab's men went out after him, along with the Kerethites and the Pelethites and all the mighty warriors. They left Jerusalem to pursue Sheba son of Bikri. 8 When they were at the great stone which is at Gibeon, Amasa came to meet them. Joab was wearing the battle armor that he had put on, which included a belt around his waist with a sheathed sword fastened to it. As he walked forward, the sword fell out. 9 So Joab said to Amasa, "Is it well with you, my cousin?" Joab took Amasa by the beard with his right hand to kiss him. 10 Amasa did not notice the dagger that was in Joab's left hand. Joab stabbed Amasa in the stomach and his bowels spilled out to the ground. Joab did not strike him again, and Amasa died.
So Joab and Abishai his brother pursued Sheba son of Bikri. 11 Then one of Joab's young men stood by Amasa, and the man said, "He who favors Joab, and he who is for David, let him follow Joab." 12 Amasa lay wallowing in his blood in the middle of the road. When the man saw that all the people stood still, he carried Amasa off of the road and into a field. He threw a garment over him because he saw that everyone who came by him stood still. 13 After Amasa was taken off the road, all the men followed on after Joab in pursuit of Sheba son of Bikri.
14 Sheba passed through all the tribes of Israel to Abel Beth Maakah, and through all the land of the Bikrites, who gathered together and also pursued Sheba. 15 They caught up with him and besieged him in Abel Beth Maakah. They built up a siege ramp against the city against the wall. All the army who were with Joab were wreaking destruction to break down the wall. 16 Then a wise woman cried out of the city, "Listen, please listen, Joab! Come near me so I may speak with you." 17 So Joab came near to her, and the woman said, "Are you Joab?" He answered, "I am." Then she said to him, "Listen to the words of your servant." He answered, "I am listening." 18 Then she spoke, "They used to say in old times, 'Surely seek advice at Abel,' and that advice would end the matter. 19 We are a city that is one of the most peaceful and faithful in Israel. You are trying to destroy a city that is a mother in Israel. Why do you want to swallow up the inheritance of Yahweh?" 20 So Joab answered and said, "Far be it, far be it from me, that I should swallow up or destroy. 21 That is not true. But a man from the hill country of Ephraim, named Sheba son of Bikri, has lifted up his hand against the king, against David. Give up him alone, and I will withdraw from the city." The woman said to Joab, "His head will be thrown to you over the wall." 22 Then the woman went to all the people in her wisdom. They cut off the head of Sheba son of Bikri, and threw it out to Joab. Then he blew the ram's horn and Joab's men left the city, every man to his tent. Then Joab returned to Jerusalem to the king.
23 Now Joab was over all the army of Israel, and Benaiah son of Jehoiada was over the Kerethites and over the Pelethites. 24 Adoniram was over the men who did forced labor, and Jehoshaphat son of Ahilud was the recorder. 25 Sheva was scribe and Zadok and Abiathar were priests. 26 Ira the Jairite was David's priest.
A man named Sheba told the people of the ten tribes that David was Judah's king, but not their king. David worked hard to preserve unity in Israel after this time of division.
Joab used an idiom "has lifted up his hand against the king, against David" meaning "revolted against David," to explain why his army was attacking the city of Abel.
This refers to the town of Gilgal.
These are names of men.
Both of these statements mean the same thing. Sheba is emphasizing that he and the tribes of Israel have no relationship with David. Alternate translation: "The inheritance of David and his father's family does not belong to us" or "We are not a part of David and his father's family"
"his home." The Israelites were living in houses in those days. See how you translated this phrase in 2 Samuel 18:17.
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Here the phrase "to keep" means to take care of. Alternate translation: "to take care of the palace"
If a house is "under guard" it means that a guard is posted at the house. Alternate translation: "in a house and put a guard there"
This is a euphemism. Alternate translation: "he did not have sexual relations with them"
This means that they were not allowed to leave the house. Alternate translation: "they were shut inside the house"
These are women whose husbands have died.
This is the commander of David's army. See how you translated this man's name in [2 Samuel 17:25]
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This is another commander of David's army. See how you translated his name in [2 Samuel 2:18]
"hurt us more"
"my soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22. David refers to himself as "your master" as a formal way of speaking to someone with less authority.
"chase after"
This means that Sheba and his men will enter these cities to hide from David's army. The word "he" represents Sheba but refers to both him and his men. Alternate translation: "he and his men will hide in fortified cities" or "he and his men will take refuge in fortified cities"
Here David refers to his army by their sight to emphasize that Sheba and his men would be hidden and David's army would be unable to capture them. Alternate translation: "from us"
These are the names of people groups who helped to protect King David. See how you translated this man's name in [2 Samuel 8:18]
"When Joab and the men of Judah were"
a strip of leather or other material used to hold clothing or weapons in place
This means the sword was in its protective covering.
Joab let the sword fall out to fool Amasa into thinking that he Joab was unarmed, so that Amasa would allow him to walk closer to him. Alternate translation: "he allowed the sword to fall on the ground so Amasa would think he was unarmed"
Amasa was the son of the sister of Joab's mother.
This was a common way for men to greet one another.
a short sword that is easy to hide and was often used for close-in fighting and assassinations
"intestines spilled"
To be "for" someone means to support them. Alternate translation: "he who supports David" or "he who is loyal to David"
"Amasa lay squirming in his blood." Amasa may have still been alive and rolling in his blood, but he was probably dead by this time. It is described this way to show how gruesome his body looked. Alternate translation: "Amasa lay dead in his blood"
This means they stopped walking and were staring at Amasa's dead body. Alternate translation: "all the people stood still staring at the dead body ... came by him stood still, staring at his dead body"
"he carried Amasa's body"
This may be stated in active form. Alternate translation: "After the man took Amasa off the road"
This abstract noun can be stated as a verb. Alternate translation: "pursuing"
Here "Sheba" refers to both him and his army. Alternate translation: "Sheba and his army" or "Sheba and his men"
The names Both Abel and Beth Maakah refer to the same place and may be combined. It is a city near the tribe of Dan.
This is the name of a people group.
"also followed Sheba"
"Joab and the soldiers caught up with him"
"against the city wall"
The use of the words "destruction" and "break down" are probably a hendiadys to emphasize how hard the men were working to destroy the wall. They were probably using a log with metal at one end. Many men would run with the log and hit the wall with the metal end until it broke down. Alternate translation: "were doing all they could to break down the wall."
The repetition of "Listen" strengthens the woman's plea.
The woman refers to herself as "your servant." This is a polite way to speak to someone with greater authority.
"that advice would solve the problem"
This describes the cities. Alternate translation: "most peaceful and faithful cities in Israel"
This speaks of the importance of this city among the nation of Israel as if it were a well respected mother. Alternate translation: "city that everyone in Israel respects like they would their mother" or "city that is very important and that Israel respects"
Here the woman uses a rhetorical question to suggest to Joab what they should not do. This question can be written as a statement. Alternate translation: "You should not destroy the city that is Yahweh's inheritance!"
Here the woman speaks of the army destroying the city as if the city were food to be swallowed. Alternate translation: "destroy"
Here the city is referred to as Yahweh's inheritance to emphasize that it belongs to Yahweh. Alternate translation: "a city that belongs to Yahweh"
He repeats this phrase to emphasize that this is something he would never do. Alternate translation: "Truly, truly, I would never"
This refers to destroying the city. This may be stated clearly. Alternate translation: "that I should swallow up or destroy your city" or "that I should swallow up or destroy the inheritance of Yahweh"
Both of these phrases means to destroy. In the first phrase "destroying" is spoken of as if it were "swallowing." These may be combined. Alternate translation: "ruin or destroy the city" or "destroy"
This means to rebel and fight against someone. Alternate translation: "has opposed" or "is rebelling against"
Joab is asking for the people of the city to release Sheba to him. Alternate translation: "Hand this man over to us" or "Give this man to us"
Here the "I" refers to both Joab and his soldiers. Alternate translation: "We will withdraw from the city"
This can be stated in active form. Alternate translation: "We will throw his head"
This means that the woman acted wisely and spoke to her people about what they should do. Alternate translation: "Then the wise woman spoke to all the people"
"his home." The Israelites were living in houses in those days. See how you translated this phrase in 2 Samuel 18:17.
"Now" marks a stop in the main story. This new section gives background information about the men who served King David.
The phrase "was over" refers to having authority over a group of people. Alternate translation: "Joab had authority over ... Benaiah son of Jehoiada had authority over"
Translate the names of these men the same as you did in [2 Samuel 8:18]
Translate the names of these people groups the same as you did in [2 Samuel 8:18]
The phrase "was over" refers to having authority over a group of people. Alternate translation: "Adoniram had authority over"
This is the name of a man.
"the slave workers"
Translate the names of these men the same as you did in 2 Samuel 8:16.
This is the name of a man.
They were probably officials who advised David on matters to do with the kingdom and were not involved in temple worship. See the footnote at 2 Samuel 8:18, where the same word is used.
This is the name of a man.
This is the name of a people group.
He was probably an official who advised David on matters to do with the kingdom and was not involved in temple worship. See the footnote at 2 Samuel 8:18, where the same word is used.
1 There was a famine in David's time for three years in a row, and David sought the face of Yahweh. So Yahweh said, "This famine is on you because of Saul and his murderous family, because he put the Gibeonites to death." 2 So the king called together the Gibeonites and spoke to them. Now the Gibeonites were not from the people of Israel; they were from what remained of the Amorites. The people of Israel had sworn not to kill them, but Saul tried to kill them all anyway in his zeal for the people of Israel and Judah. 3 David said to them, "What should I do for you? How can I make atonement, so that you may bless the people of Yahweh, who inherit his goodness and promises?" 4 The Gibeonites responded to him, "It is not a matter of silver or gold between us and Saul or his family. In the same way it is not for us to put to death any man in Israel." David replied, "What are you saying that I should do for you?" 5 They answered the king, "The man who tried to kill us all, who schemed against us, so that we are now destroyed and have no place within the borders of Israel— 6 let seven men from his descendants be handed over to us, and we will hang them before Yahweh in Gibeah of Saul, the one chosen by Yahweh." So the king said, "I will give them to you."
7 But the king spared Mephibosheth son of Jonathan son of Saul, because of Yahweh's oath between them, between David and Jonathan son of Saul. 8 But the king took the two sons of Rizpah daughter of Aiah, sons whom she bore to Saul—the two sons were named Armoni and Mephibosheth; and David also took the five sons of Merab [1] daughter of Saul, whom she bore to Adriel son of Barzillai the Meholathite. 9 He handed them over into the hands of the Gibeonites. They hanged them on the mountain before Yahweh, and they died all seven together. They were put to death during the time of harvest, during the first days at the beginning of barley harvest.
10 Then Rizpah, the daughter of Aiah, took sackcloth and spread it for herself on the mountain beside the dead bodies, from the beginning of harvest until the rain poured down on them from the sky. She did not allow the birds of the sky to disturb the bodies by day or the wild animals by night. 11 It was told to David what Rizpah, the daughter of Aiah, the concubine of Saul, had done.
12 So David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh Gilead, who had stolen them from the public square of Beth Shan, where the Philistines had hanged them, after the Philistines had killed Saul in Gilboa. 13 David took away from there the bones of Saul and the bones of Jonathan his son, and they gathered the bones of the seven men who had been hanged, as well. 14 They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father. They performed all that the king commanded. After that God answered their prayers for the land.
15 Then the Philistines went to war again with Israel. So David went down with his servants and fought against the Philistines. David was overcome with battle fatigue. 16 Ishbi-Benob, a descendant of the Rapha, whose bronze spear weighed three hundred shekels, and who was armed with a new sword, intended to kill David. 17 But Abishai son of Zeruiah rescued David, attacked the Philistine, and killed him. Then the men of David swore to him, saying, "You must not go to battle anymore with us, so that you do not put out the lamp of Israel."
18 It came about after this that there was again a battle with the Philistines at Gob, when Sibbekai the Hushathite killed Saph, who was one of the descendants of the Rapha. 19 It came about again in a battle with the Philistines at Gob, that Elhanan son of Jair the Bethlehemite killed Goliath the Gittite, the staff of whose spear was like a weaver's beam. 20 It came about in another battle at Gath that there was a man of great height who had six fingers on each hand and six toes on each foot, twenty-four in number. He also was descended from the Rapha. 21 When he taunted Israel, Jonathan son of Shimeah, David's brother, killed him. 22 These were descendants of the Rapha in Gath, and they were killed by the hand of David and by the hand of his servants.
When Israel first conquered the land, they promised not to kill the people of Gibeon. When Saul tried to kill them all, God caused a famine in Israel. David made amends with the people of Gibeon and the famine ended. David also kept his vow to Jonathan's sons. This helps to show the wisdom of king David. Although these people were not Israelites, they believed in Yahweh. (See: promise, vow and wise and believe)
David is seen to have many great qualities in this chapter. These were qualities important for a king of Israel: wisdom, grace and justice. (See: wise and grace and justice)
Here "face" is a synecdoche for Yahweh's presence. This means David prayed to Yahweh for an answer about the famine.
Saul had killed many Gibeonites, and Saul's descendants are guilty because of this sin.
Here "Now" marks a stop in the main story. This gives background information about the Gibeonites.
These two sentences have similar meanings. Alternate translation: "What can I do to remove this sin, so that you may bless the people of Yahweh, who inherit his goodness and promises?"
"Money will not solve the problem"
"who made plans against us"
This can be stated in active form. Alternate translation: "allow your men to give seven of his descendants to us"
"we will execute them by hanging"
Saul was from the town of Gibeah.
This can be stated in active form. Alternate translation: "the one whom Yahweh chose"
Mephibosheth was the son of Jonathan. See how you translated his name in 2 Samuel 4:4.
Rizpah was a woman and her father was Aiah. See how you translated these names in 2 Samuel 3:7.
These are names of men. This is not the same Mephibosheth as the son of Jonathan.
This is the name of a woman. See how you translated it in 2 Samuel 3:13.
This is the name of a people group.
Here "the hands of the Gibeonites" represents the Gibeonite people's control. Alternate translation: "He gave them to the Gibeonites"
This can be translated in active form. Alternate translation: "The Gibeonites put them to death"
Rizpah was a woman and her father was Aiah. See how you translated these names in 2 Samuel 3:7.
This can be translated in active form. Alternate translation: "Someone told David"
Jabesh is a town in the region of Gilead. See how you translated this in 2 Samuel 2:4.
This is an area near the city gate where people did various kinds of business.
This is the name of a place.
See how you translated the name of this place in 2 Samuel 1:6.
This can be translated in active form. Alternate translation: "whom the Gibeonites executed by hanging"
This is the name of a town in Benjamin.
This is the name of a man.
"Saul's father"
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This is the name of a man.
"300 shekels." This is about 3.4 kilograms.
Abishai and Zeruiah are names of men. See how you translated these names in 2 Samuel 2:18.
The "lamp of Israel" is a metaphor that refers to David's leadership and the idea that if David were to die, the people of Israel would have no clear direction.
This phrase marks the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
This is the name of a town.
These are names of men.
These are names of people groups.
This people group was known for its giant warriors.
Some versions translate this as "Elhanan son of Jair the Bethlehemite killed the brother of Goliath the Gittite."
These are names of men.
These are names of people groups.
When a person was weaving a cloth he would run the threads through hooks attached to large sticks called a "weaver's beam." This means Goliath's spear was larger than a normal spear.
"24 fingers and toes altogether"
This people group was known for its giant warriors.
These are names of men. Shimeah was David's brother.
Here "by the hand of" means "through" or "by." This can be stated in active form. Alternate translation: "David and his servants killed them"
"his soldiers." These men served David as soldiers. See how you translated this phrase in 2 Samuel 3:22.
1 David sang to Yahweh the words of this song on the day that Yahweh rescued him out of the hand of all his enemies, and out of the hand of Saul. 2 He prayed,
"Yahweh is my rock, my fortress,
the one who rescues me.
3 God is my rock.
I take refuge in him.
He is my shield, the horn of my salvation,
my stronghold, and my refuge,
the one who saves me from violence.
4 I will call on Yahweh, who is worthy to be praised,
and I will be saved from my enemies.
5 For the waves of death surrounded me,
the rushing waters of destruction overwhelmed me.
6 The cords of Sheol surrounded me;
the snares of death trapped me.
7 In my distress I called to Yahweh;
I called to my God;
he heard my voice from his temple,
and my cry for help went into his ears.
8 Then the earth shook and trembled.
The foundations of the heavens trembled
and were shaken, because God was angry.
9 Smoke went up from out of his nostrils,
and blazing fire came out of his mouth.
Coals were kindled by it.
10 He opened the heavens and came down,
and thick darkness was under his feet.
11 He rode on a cherub and flew.
He was seen on the wings of the wind.
12 He made darkness a tent around him,
gathering heavy rain clouds in the skies.
13 From the lightning before him
coals of fire fell.
14 Yahweh thundered from the heavens.
The Most High shouted.
15 He shot arrows and scattered his enemies—
lightning bolts and threw them into confusion.
16 Then the channels of the sea were seen;
the foundations of the world were laid bare
at the rebuke of Yahweh,
at the blast of the breath of his nostrils.
17 He reached down from above; he took hold of me!
He pulled me out of the surging water.
18 He rescued me from my strong enemy,
from those who hated me, for they were too strong for me.
19 They came against me on the day of my distress,
but Yahweh was my support.
20 He also brought me out to a wide open place.
He saved me because he was pleased with me.
21 Yahweh has rewarded me to the measure of my righteousness;
he has restored me to the measure of the cleanness of my hands.
22 For I have kept the ways of Yahweh
and have not acted wickedly by turning from my God.
23 For all his righteous decrees have been before me;
as for his statutes, I have not turned away from them.
24 I have also been innocent before him,
and I have kept myself from my iniquity.
25 Therefore Yahweh has restored me to the measure of my righteousness,
to the degree of my cleanness in his sight.
26 To the faithful one, you show yourself to be faithful;
to a man who is blameless, you show yourself to be blameless.
27 With the pure you show yourself pure,
but you are perverse to the twisted.
28 You save afflicted people,
but your eyes are against the proud, and you humiliate them.
29 For you are my lamp, Yahweh.
Yahweh lights up my darkness.
30 For by you I can run over a troop;
by my God I can leap over a wall.
31 As for God, his way is perfect.
The word of Yahweh is pure.
He is a shield
to everyone who takes refuge in him.
32 For who is God except Yahweh,
and who is a rock except our God?
33 God is my refuge,
and he leads the blameless person on his path.
34 He makes my feet swift like a deer
and places me on the high hills.
35 He trains my hands for war,
and my arms to bend a bow of bronze.
36 You have given me the shield of your salvation,
and your favor has made me great.
37 You have made a wide place for my feet beneath me,
so my feet have not slipped.
38 I pursued my enemies and destroyed them.
I did not turn back until they were destroyed.
39 I devoured them and smashed them; they cannot rise.
They have fallen under my feet.
40 You girded me with strength for battle;
you put under me those who rise up against me.
41 You gave me the back of my enemies' necks;
I annihilated those who hated me.
42 They cried for help, but no one saved them;
they cried out to Yahweh, but he did not answer them.
43 I beat them into fine pieces like dust on the ground,
I trampled them like mud in the streets.
44 You also have rescued me from the disputes of my own people.
You have kept me as the head of nations.
A people that I have not known serves me.
45 Foreigners were forced to bow to me.
As soon as they heard of me, they obeyed me.
46 The foreigners came trembling out of their strongholds.
47 Yahweh lives! May my rock be praised.
May God be exalted, the rock of my salvation.
48 This is the God who executes vengeance for me,
the one who brings down peoples under me.
49 He sets me free from my enemies.
Indeed, you lifted me up above those who rose up against me.
You rescue me from violent men.
50 Therefore I will give thanks to you, Yahweh, among the nations;
I will sing praises to your name.
51 God gives great victory to his king,
and he shows his covenant loyalty to his anointed one,
to David and to his descendants forever."
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetic song in 22:2-51.
God rescued David when he thought he would die. He protected David, fought against his enemies, and enabled him to defeat his enemies.
David uses many metaphors to express his trust in God's protection: "my rock, my fortress, my shield, the horn of my salvation, my stronghold and my refuge." He used other metaphors to express his hopelessness: "the waves of death surrounded me," "the rushing waters of worthlessness overwhelmed me," "the cords of sheol surrounded me;" "the snares of death trapped me," and "the surging water." He also used metaphors for the victory God gave him: "I can run over a barricade" and "by my God I can leap over a wall." (See: and trust)
David's song to Yahweh starts. He uses parallelism to emphasize what he is saying.
This is a progression from enemies in general to one specific enemy of David, King Saul.
This metonym means "out of the power of."
This metaphor shows a progression from a part, "rock," to the whole, "fortress." A fortress is built of many large rocks. This means Yahweh has the strength to protect his people from harm.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
All of these metaphors are symbols of God's strength and power. They emphasize God's ability to protect and save his people.
This can be stated in active form. Alternate translation: "who is worthy to receive praise"
This can be stated in active form. Alternate translation: "he will save me from my enemies"
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
David compares the wicked men who wanted to kill him to flood waters that are about to drown him. These sentences have similar meanings and are used for emphasis.
This is a picture of fast-flowing flood waters that destroy everything in their path.
David speaks about death and Sheol as if they are people who are trying to trap him as a hunter traps an animal. These phrases have similar meanings and are used for emphasis.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
"In my great trouble"
David is referring to the heavenly temple where Yahweh dwells. The earthly temple has not yet been built.
Here the metonym "his ears" refers to Yahweh and his hearing of David's cry for help. Alternate translation: "he heard my prayer for help"
David speaks of Yahweh as if he had ears.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
This is Yahweh's response to David's cry for help from his enemies
David speaks of the two extremes to include everything in creation.
This can be stated in active form. Alternate translation: "because God's anger shook them"
David speaks of Yahweh as if he had these humans parts.
Here Yahweh's anger is compared to fire, which causes coals to catch fire and burn. Alternate translation: "The flame from his mouth set coals on fire" or "He also sent burning coals from his mouth"
This is Yahweh's response to David's cry for help from his enemies (1 Samuel 22:7). David uses the imagery of fire coming from Yahweh to emphasize Yahweh's terrible anger.
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
David describes Yahweh's way of saving David from his enemies as a storm cloud gathering over a place. This emphasizes God's power and his anger.
David speaks of God as having feet like humans.
This can be translated in active form. Alternate translation: "He appeared on the wings of the wind"
In the original language the word translated here as "seen" is uncertain. Some other translation have "He flew."
This expression speaks of the wind as if it were a bird.
David describes Yahweh's way of saving David from his enemies as a storm cloud gathering over a place. This emphasizes God's power and his anger.
Here the darkness Yahweh creates is compared to a tent which hides him completely. Alternate translation: "He hid himself in the darkness"
David's song to Yahweh continues. He uses parallelism to emphasize what he is saying.
Possible meanings are 1) "Out of his bright light he sent burning coals" or 2) "From his brightness he sent lightning"
David continues describing Yahweh, whom he compares to a storm, coming to save him from his enemies. This emphasizes God's power and anger towards David's enemies.
David describes Yahweh doing these actions a person would do.
David describes Yahweh doing these actions a person would do.
David compares the lightning from Yahweh's storm to arrows that a soldier would use.
David continues describing Yahweh, whom he compares to a storm, coming to save him from his enemies. This emphasizes God's power and anger towards David's enemies.
This continues David's song to Yahweh. He uses parallelism to emphasize what he is saying.
When Yahweh shouted in his attack against David's enemies, it is compared to his power to create upheaval in the deepest parts of the ocean and the earth. This shows his great power and fierce anger.
This means that the sea water moved and the ocean floor was visible. This can be translated in active form. Alternate translation: "People could see the channels of the sea"
the deepest part of the sea, from which the Hebrews believed was where the water in the sea came
David compares Yahweh's anger to turbulent movements of the ground. "This can be stated in active form. Alternate translation: "Yahweh's rebuke, the breath of his nostrils, laid bare the foundations of the world"
This continues David's song to Yahweh. He uses parallelism to emphasize what he is saying.
David compares his enemies to a flood that threatens to drown him.
David's enemies were overwhelming. He praises God for delivering him from all his enemies.
This continues David's song to Yahweh. He uses parallelism to emphasize what he is saying.
"My enemies fought against me when I was in great trouble"
"the time of my distress"
"but Yahweh supported me" or "but Yahweh helped me"
This refers to a place where there was no danger and his enemies could not trap him.
Here "cleanness of my hands" means the same as "righteousness." Alternate translation: "because I obey his commands"
David continues his song to Yahweh.
Here "the ways of Yahweh" refers to how Yahweh wants his people to act. This means David has done what Yahweh commands.
This means David constantly reads and thinks about God's decrees.
David continues his song to Yahweh.
This refers to choosing not to sin against Yahweh.
Here "my cleanness" means the same as "my righteousness." Alternate translation: "because he knows that I have done what he commands"
David continues his song to Yahweh.
Here "perverse" means to be cunning or crafty, and "twisted" means to turn away from what is good and right. This means God is wise in how he deals with wicked people.
David continues his song to Yahweh.
Here the metonym "your eyes" refers to what Yahweh sees. This means Yahweh watches the proud person.
"you destroy their pride" or "you make them no longer proud"
This metaphor compares Yahweh to a lamp, which means he gives David light and helps him to see when things seem hopeless.
David continues his song to Yahweh.
Here "troop" may refer to a group of soldiers or to a stone wall. Either way it means God enables David to defeat his enemies.
David is exaggerating to emphasize Yahweh's help. Alternate translation: "I can climb over the wall that surrounds their city"
"Everything Yahweh says is true"
The metaphor "a shield" emphasizes God's power to protect his people.
David continues his song to Yahweh.
David uses this question to emphasize that there is no God apart from Yahweh. These may be translated as statements. Alternate translation: "Yahweh alone is God. Our God alone is a rock."
David compares Yahweh to a rock to emphasize his strength and ability to protect his people.
Yahweh keeps the blameless person safe and removes anything that may harm him.
David continues his song to Yahweh.
Here David's feet are compared to those of a deer using exaggeration. Yahweh gives David the strength to move quickly and provides secure places for protection and rest.
Both of these refer to David.
Only a very strong man could use a bow made from metal.
David continues his song to Yahweh.
David compares Yahweh's power to save him to a shield that protects a soldier from his enemy.
God answered David's prayers and granted him blessings and success over his enemies.
Yahweh has put David in a safe place where his enemies cannot trap him. Here he refers to himself by his "feet" to emphasize his ability to stand securely.
David continues his song to Yahweh.
"chased my enemies"
Here David compares himself to a wild animal. Alternate translation: "I completely destroyed them like a wild animal devouring its prey"
Here "feet" refers to the power and control of victory over his enemies.
David continues his song to Yahweh.
"You put strength on me like a belt for battle." Here the strength that Yahweh gives is compared to a belt for battle that allowed David to do mighty things. Alternate translation: "You gave me strength for battle"
"you helped me defeat those who fought against me"
Possible meanings are 1) David seeing the backs of the enemy as they run away or 2) David putting his foot on the back of his enemy's neck after he defeats him.
"I completely destroyed"
David continues his song to Yahweh.
"My enemies cried"
The time for Yahweh's judgment had come upon them.
This means that David completely destroyed his enemies. These two phrases "like dust on the ground" and "like mud on the streets" have a similar meaning and are used for emphasis.
David continues his song to Yahweh.
This refers to those among the Israelites who rebelled against King David.
"You placed me as ruler over the nations." Here "nations" refers to other nations besides Israel.
"A foreign people"
This can be stated in active form. Alternate translation: "Foreigners bowed down to me"
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These sentences have similar meaning and are used for emphasis. These may be stated in active form. Alternate translation: "May everyone praise my rock. May everyone exalt God"
David compares Yahweh to a rock to emphasize his power to protect his people.
"the one who puts the people of other nations under my rule"
"you saved me from my enemies and gave me honor"
"from those who want to harm me"
David concludes his song to Yahweh.
Here the metonym "name" refers to Yahweh's reputation.
Here David may be referring to the promises Yahweh made in 2 Samuel 7:8
1 Now these are the last words of David—
the declaration of David son of Jesse,
the declaration of the man who was highly honored,
the one anointed by the God of Jacob,
the sweet psalmist of Israel.
2 "The Spirit of Yahweh spoke by me,
and his word was on my tongue.
3 The God of Israel spoke,
the Rock of Israel said to me,
'The one who rules righteously over men,
who rules in the fear of God.
4 He will be like the morning light when the sun rises,
a morning without clouds,
when the tender grass springs up from the earth
through bright sunshine after rain.
5 Indeed, is my family not like this before God?
Has he not made an everlasting covenant with me,
ordered and sure in every way?
Does he not increase my salvation and fulfill my every desire?
6 But the worthless will all be like thorns to be thrown away,
because they cannot be gathered by one's hands.
7 The man who touches them
must use an iron tool or the shaft of a spear.
They must be burned up where they lie.'"
8 These are the names of David's mighty men: Josheb-Basshebeth the Tahkemonite, was the leader of the officers. He killed eight hundred men on one occasion. [1]
9 After him was Eleazar son of Dodai the Ahohite, one of the three mighty men. He was with David when they taunted the Philistines who had gathered together to do battle, and when the men of Israel had retreated. 10 Eleazar stood and fought the Philistines until his hand became weary and his hand stiffened to the grip of his sword. Yahweh brought about a great victory that day. The army returned after Eleazar, only to strip the bodies.
11 After him was Shammah son of Agee, a Hararite. The Philistines gathered together where there was a field of lentils, and the army fled from them. 12 But Shammah stood in the middle of the field and defended it. He killed the Philistines, and Yahweh brought about a great victory.
13 Three of the thirty soldiers went down to David at harvest time, to the cave of Adullam. The army of the Philistines was camped in the Valley of Rephaim. 14 At that time David was in his stronghold, a cave, while the Philistines had established at Bethlehem. 15 David was longing for water and said, "If only someone would give me water to drink from the well at Bethlehem, the well that is by the gate!" 16 So these three mighty men broke through the army of the Philistines and drew water out of the well of Bethlehem, the well at the gate. They took the water and brought it to David, but he refused to drink it. Instead, he poured it out to Yahweh. 17 Then he said, "Yahweh, far be it from me, that I should do this. Should I drink the blood of men who have risked their lives?" So he refused to drink it.
These things were done by the three mighty.
18 Abishai, brother of Joab and son of Zeruiah, was captain over the three. He once fought with his spear against three hundred men and killed them. He was renowned along with the three soldiers. 19 Was he not even more famous than the three? He was made their captain. However, his fame did not equal the fame of the three most famous soldiers.
20 Benaiah from Kabzeel was the son of Jehoiada; he was a strong man who did mighty feats. He killed the two sons of Ariel of Moab. He also went down into a pit and killed a lion while it was snowing. 21 Then he killed a very large Egyptian man. The Egyptian had a spear in his hand, but Benaiah fought against him with only a staff. He seized the spear out of the Egyptian's hand and then killed him with his own spear. 22 Benaiah son of Jehoiada did these feats, and he was named alongside the three mighty men. 23 He was more highly regarded than the thirty soldiers in general, but he was not regarded quite as highly as the three mighty men. Yet David put him in charge of his bodyguard.
24 The thirty included the following men: Asahel brother of Joab, Elhanan son of Dodo from Bethlehem,
25 Shammah the Harodite, Elika the Harodite,
26 Helez the Paltite, Ira son of Ikkesh the Tekoite,
27 Abiezer the Anathothite, Sibbekai [2] the Hushathite,
28 Zalmon the Ahohite, Maharai the Netophathite;
29 Heled [3] son of Baanah the Netophathite, Ithai son of Ribai from Gibeah of the Benjamites,
30 Benaiah the Pirathonite, Hiddai of the valleys of Gaash.
31 Abi-Albon the Arbathite, Azmaveth the Barhumite,
32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan son of Shammah the Hararite, 33 Ahiam son of Sharar the Hararite,
34 Eliphelet son of Ahasbai the Maakathite, Eliam son of Ahithophel the Gilonite,
35 Hezro the Carmelite, Paarai the Arbite,
36 Igal son of Nathan from Zobah, Bani from the tribe of Gad, [4]
37 Zelek the Ammonite, Naharai the Beerothite, armor bearer to Joab son of Zeruiah,
38 Ira the Ithrite, Gareb the Ithrite,
39 Uriah the Hittite—thirty-seven in all.
Some translations set poetry farther to the right than the rest of the text to show that it is poetry. The ULB does this with the poetry in 23:2-7.
2 Samuel 23:8-39 is a list of the famous people in David's army along with some of the special deeds some of them did. (See: works)
This is a reference to the covenant God previously made with David. (See: 2 Samuel 7, eternity and covenant).
This marks the beginning of a new section of the book.
This refers to what David will say in 2 Samuel 23:2-7.
This can be stated in active form. Alternate translation: "the man whom the God of Jacob highly honored and anointed"
Anointing was done by pouring oil on a person's head. This was done to choose who would serve God as king or priest.
This is a person who writes psalms or songs.
by David
Here "on my tongue" is a metonym for David speaking. Alternate translation: "he gave me a message to speak"
This continues David's last words.
Here the "God of Israel" is the same as the "Rock of Israel." The two phrases say essentially the same thing. David compares God to a rock to emphasize his power to protect his people.
These two sentences both say that the king will respect God and do what God wants him to do.
"respecting God"
Here God is comparing the king to the morning light and sunshine after the rain. These are all ways of saying this king would be a delight to God and a blessing for the people. These two phrases have a similar meaning and are used for emphasis. Alternate translation: "He will be a delight to all"
This continues David's last words.
Here David is saying that he agrees with God. This rhetorical question can be translated as a statement. Alternate translation: "My family is indeed like this before God!"
David acknowledges that God has made a covenant with him. This rhetorical question can be translated as a statement. Alternate translation: "He has indeed made ... way."
This means God's covenant is properly organized and will not change so David's family can trust it.
David believes that God will always help him and cause him to prosper. This rhetorical question can be translated as a statement. Alternate translation: "He increases my salvation and gives me my every desire."
This concludes David's last words.
Here the wicked person is compared to useless thorns. This can be stated in active form. Alternate translation: "But the wicked person is worthless and dangerous like thorns we throw away"
"because no one can pick them up with his hands without the thorns hurting him"
"Where thorns are found, that is where they must be burned." This means God will destroy wicked people.
The Tahkemonites were a people group, probably descendants of a man named Tahkemon. Alternate translation: "Josheb-Basshebeth, a descendant of Tahkemon"
This is the name of a man. Other modern translations read "Jeshbaal" or "Jashobeam" "Ishbaal" or "Ishbosheth" because various ancient copies have these variations. Translators may choose to say this in a footnote to their translation
"800"
This continues the list of David's greatest soldiers.
This means that the army returned after Eleazar returned from battle. Alternate translation: "The Israeli army returned to the battle field after Eleazer had already won the battle"
"only to take what they wanted from the dead bodies of the enemies"
This continues the list of David's greatest soldiers.
"a field where someone had planted lentils"
a flat seed, eaten like beans
"the Israelite army ran away"
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These are not the same three soldiers mentioned in 2 Samuel 23:8-12.
"the 30" or "the thirty bravest Israelite soldiers." The full meaning of this statement can be made clear.
"cave near the town of Adullam." Adullam is near Bethlehem.
This is the name of a place. See how you translated this in 2 Samuel 5:18.
"in his protected place"
"some Philistines soldiers were controlling the village of Bethlehem"
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"fought their way through the enemy army"
David compares the water to blood because the men risked their lives to bring the water to him. He uses a question to emphasize this. This rhetorical question can be translated as a statement. Alternate translation: "Drinking this water would be like drinking the blood of those men who have risked their lives to bring it to me."
These are the names of men. Translate them as in 2 Samuel 2:18.
This means Abishai was the leader of the three who went and got water for David.
"300 men"
This can be stated in active form. Alternate translation: "He was almost as famous as the three bravest men"
This question is used to emphasize how famous he was. This rhetorical question can be translated as a statement. Alternate translation: "He was even more famous than the three."
This refers to Josheb Basshebeth, Eleazar, and Shimeah. Abishai was not as famous as these soldiers.
This is the name of a city.
This is the name of a man. See how you translated this in 2 Samuel 8:18.
This is the name of a man.
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"did these mighty deeds"
This can be stated in active form. Alternate translation: "people praise him like they praised the three mighty men"
This refers to Josheb Basshebeth, Eleazar, and Shimeah.
"He was more famous than the other 30 soldiers except for the three best soldiers"
a group of soldiers in charge of guarding David
This is a list of David's greatest soldiers.
"The 30 very famous soldiers"
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This continues the list of David's greatest soldiers.
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This continues the list of David's greatest soldiers.
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This concludes the list of David's greatest soldiers.
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"there were 37 total"
1 Again the anger of Yahweh was kindled against Israel, and he moved David against them saying, "Go, count Israel and Judah." 2 The king said to Joab the commander of the army, who was with him, "Go throughout all the tribes of Israel, from Dan to Beersheba, and count all the people, so that I may know the total number of men fit for battle." 3 Joab said to the king, "May Yahweh your God multiply the number of people a hundred times, and may the eyes of my master the king see it take place. But why does my master the king want this?" 4 Nevertheless, the king's word was final against Joab and against the commanders of the army. So Joab and the commanders went out from the king's presence to count the people of Israel. 5 They crossed over the Jordan and encamped near Aroer, south of the city in the valley. Then they traveled on through Gad to Jazer. 6 They came to Gilead and to the land of Tahtim Hodshi, then on to Dan Jaan and around toward Sidon. 7 They reached the stronghold of Tyre and all the cities of the Hivites and the Canaanites. Then they went out to the Negev in Judah at Beersheba. 8 When they had gone throughout all the land, they came back to Jerusalem at the end of nine months and twenty days. 9 Then Joab reported the total of the census of the fighting men to the king. There were in Israel 800,000 brave men who drew the sword, and the men of Judah were 500,000 men.
10 Then David's heart afflicted him after he had counted the men. So he said to Yahweh, "I have greatly sinned by doing this. Now, Yahweh, take away your servant's guilt, for I have acted very foolishly." 11 When David rose up in the morning, the word of Yahweh came to the prophet Gad, David's seer, saying, 12 "Go say to David: 'This is what Yahweh says: "I am giving you three choices. Choose one of them."'" 13 So Gad went to David and said to him, "Will three years of famine come to you in your land? Or will you flee three months from your enemies while they pursue you? Or will there be three days of plague in your land? Now decide what answer I should return to him who sent me." 14 Then David said to Gad, "I am in deep trouble. Let us fall into Yahweh's hands rather than into the hand of man, for his merciful actions are very great."
15 So Yahweh sent a plague on Israel from the morning to a fixed time, and seventy thousand people died from Dan to Beersheba. 16 When the angel reached out with his hand toward Jerusalem to destroy it, Yahweh changed his mind because of the harm it would cause, and he said to the angel who was destroying people, "Enough! Now draw back your hand." At that time the angel of Yahweh was standing at the threshing floor of Araunah the Jebusite. 17 Then David spoke to Yahweh when he saw the angel who had attacked the people, and said, "I have sinned, and I have acted perversely. But these sheep, what have they done? Please let your hand punish me and my father's family!"
18 Then Gad came that day to David and said to him, "Go up and build an altar for Yahweh at the threshing floor of Araunah the Jebusite." 19 So David went up as Gad instructed him to do, as Yahweh had commanded. 20 Araunah looked out and saw the king and his servants approaching. So Araunah went out and bowed to the king with his face to the ground. 21 Then Araunah said, "Why has my master the king come to me, his servant?" David replied, "To buy your threshing floor, so I can build an altar for Yahweh, so that the plague may be removed from the people." 22 Araunah said to David, "Take it as your own, my master the king. Do with it what is good in your sight. Look, here are oxen for the burnt offering and threshing sledges and ox yokes for the wood. 23 All this, my king, I, Araunah, will give to you." Then he said to the king, "May Yahweh your God accept you." 24 The king said to Araunah, "No, I insist on buying it at a price. I will not offer as a burnt offering to Yahweh anything that costs me nothing." So David bought the threshing floor and the oxen for fifty shekels of silver. 25 David built an altar for Yahweh there and offered on it burnt offerings and fellowship offerings. So Yahweh answered the prayer on behalf of the land, and the plague on Israel was confined.
David ordered the leaders of his army to count how many men of fighting age there were. He was not supposed to do this because it showed he did not trust God. God was displeased and offered David three punishments. (See: trust)
The word "kindled" means start a fire. Here Yahweh's anger is compared to that of a fire. Alternate translation: "the anger of Yahweh started to burn like a fire"
"he caused David to oppose them"
In the law of Moses, God prohibited the kings of Israel from taking a census of fighting men. The full meaning of this statement can be made explicit.
This phrase uses two place names Dan, in the far north, and Beersheba, in the far south, to represent the entire country.
This means to count all the men except those men who are either too young, too old, or physically unable to fight.
This means "produce 100 more people for every one person there is now."
Joab and the other commanders of King David's army were not able to convince David to not take a census.
This phrase represents the king's command to them. Alternate translation: "what the king had commanded"
"Joab and the commanders of the army crossed"
This was a city on the northern edge of the Arnon River.
This is a town in Gad.
This may refer to the town of Kadesh in the land of the Hittite people.
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"Joab and the commanders had gone"
"9 months and 20 days"
"Then Joab told the king the total number of men ready for battle"
This refers to the northern tribes of Israel.
"eight hundred thousand ... five hundred thousand"
This metonym refers to the men who were ready to fight in the army.
This refers to the southern tribe of Judah.
The "heart" here is a metonym for David's emotions and conscience. Alternate translation: "David felt guilty"
David refers to himself as "your servant." This is a polite way to speak to someone with greater authority.
The idiom "the word of Yahweh came to" is used to introduce a special message from God. See how you translated this idiom in [2 Samuel 7:4]
This means Gad was the official prophet in the royal palace.
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"I am in terrible trouble"
Here "hands" refer to power or control. Alternate translation: "Let Yahweh and not people punish us"
This is the time God decided he would stop the plague.
"70,000"
Here mentioning the city of Dan in the extreme north and the city Beersheba in the extreme south means the entire nation of Israel.
Here the metonym "hand" stands for the angel's power. Alternate translation: "the angel was about to destroy the people in Jerusalem"
This means that Yahweh stopped the evil that he was allowing the angel to do. Alternate translation: "Yahweh felt grieved about the harm"
The metonym "hand" stands for the angel's power. Alternate translation: "Do not harm them any longer"
This is the name of a man.
A threshing floor was a hard, flat surface where edible grain was separated from chaff.
These phrases mean the same thing and are combined for emphasis. Alternate translation: "I have sinned terribly"
David uses a question and compares the people to sheep to emphasize that they have done nothing wrong. This rhetorical question can be translated as a statement. Alternate translation: "These ordinary people have done nothing wrong."
Here the metonym "hand" refers to power. Alternate translation: "Please punish me"
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He was showing deep respect and honor to the king.
This can be stated in active form. Alternate translation: "so that Yahweh will remove this plague from the people"
Here sight represents judgment or evaluation. Alternate translation: "what you think is good" or "what is good in your judgement"
heavy boards used to separate grain from the rest of the wheat plant
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This can be stated in a positive form. Alternate translation: "I will only offer ... something that I have paid for"
"50 shekels." A shekel is 11 grams.
Here the metonym "land" stands for the people of Israel. Alternate translation: "on behalf of the people of Israel"
This can be translated in active form. Alternate translation: "God confined the plague that had been on Israel" or "God took the plague away from Israel"