FIRST SAMUEL 19-24

An Exegetical Commentary by Nate Wilson, updated in the year of our Lord 2021

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I Samuel CHAPTER 19

vs. 1-8 - David At The Palace

vs. 10-17 - David At Home

vs.18-24 David with Samuel & Prophets

Conclusion


1 Samuel 19 - Side-by side comparison of versionsA

Septuagint

Brenton

VulgateB

KJV

NAW

MT

1

καὶ ἐλάλησεν Σαουλ πρὸς Ιων­αθαν τὸν υἱὸν αὐτοῦ καὶ πρὸς πάντας τοὺς παῗ­δας αὐτοῦ θανα­τῶ­σαι τὸν Δαυιδ καὶ Ιωνα­θαν υἱὸς Σαουλ ᾑρεῗτο τὸν Δαυιδ σφόδρα

And Saul spoke to Jonathan his son, and to all his servants, to slay David. 2 And Jonathan, Saul's son, loved David much:

And Saul spoke to Jonathan, his son, and to all his servants, that they should kill David. But Jonathan, the son of Saul, loved David exceedingly.

And Saul spake to Jonathan his son, and to all his servants, that they should kill David. 2 But Jonathan Saul's son delighted much in David:

1 Now Saul said to Jonathan his son – and to all his servants – to put David to death. But Jonathan, Saul’s son, was very pleased with David,

וַיְדַבֵּר שָׁאוּל, אֶל-יוֹנָתָן בְּנוֹ וְאֶל-כָּל-עֲבָדָיו, לְהָמִית, אֶת- דָּוִד; וִיהוֹנָתָן, בֶּן-שָׁאוּל, חָפֵץ בְּדָוִד, מְאֹד.

2

καὶ ἀπήγγειλεν Ιωναθαν τῷ Δαυιδ λέγων Σαουλ X X ζητεῗ θανατῶσαί σε φύλαξαι οὖν αὔριον πρωὶ καὶ κρύβηθι καὶ κάθισον κρυβῇ

and Jonathan told David, saying, Saul X X seeks to kill thee: take heed to thyself therefore to-morrow morning, and hide thyself, and dwell in secret.

And Jonathan told David, saying: Saul, my father, seeketh to kill thee: wherefore look to thyself, I beseech thee, in the morning and thou shalt abide in a secret [place], and shalt be hid.

and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heedC to thyself until the morning, & abide in a secret [place], and hide thyself:

2 so Jonathan communicated to David saying, “Saul my father is trying to put you to death, so now please take care in the morning and hide yourself, and sit tight in the hiding-place.

וַיַּגֵּד יְהוֹנָתָן לְדָוִד לֵאמֹר, מְבַקֵּשׁ שָׁאוּל אָבִי לַהֲמִיתֶךָ; וְעַתָּה הִשָּׁמֶר-נָא בַבֹּקֶר, וְיָשַׁבְתָּ בַסֵּתֶרD וְנַחְבֵּאתָ.

3

καὶ ἐγὼ ἐξελεύσ­ομαι καὶ στήσ­ομαι ἐχόμενος τοῦ πατρός μου ἐν ἀγρῷ οὗ ἐὰν ᾖς ἐκεῗ καὶ ἐγὼ λαλήσω περὶ σοῦ πρὸς τὸν πατέρα μου καὶ ὄψομαι ὅ [τι ἐὰν ᾖ] καὶ ἀπαγγελῶ σοι

And I will go forth, and stand near my father in the field where thou shalt be, and I will speak concerning thee to my father; and I will see what [his answer may be], and I will tell thee.

And I will go out and stand beside my father in the field where thou art: and I will speak of thee to my father, and whatsoever I shall see, I will tell thee.

And I will go out and stand beside my father in the field where thou art, and I will communeE with my father of thee; and what I seeF, that I will tell thee.

3 And, as for me, I will go out and stand beside my father in the field where you are there, and I myself will speak about you to my father, and I will see what’s up, and I will have it communicated to you.”

וַאֲנִי אֵצֵא וְעָמַדְתִּי לְיַד- אָבִי, בַּשָּׂדֶה אֲשֶׁר אַתָּה שָׁם, וַאֲנִי, אֲדַבֵּר בְּךָ אֶל- אָבִי; וְרָאִיתִי מָה, וְהִגַּדְתִּי לָךְ. ס

4

καὶ ἐλάλησεν Ιωναθαν περὶ Δαυιδ ἀγαθὰ πρὸς Σαουλ τὸν πατέρα αὐτοῦ καὶ εἶπεν πρὸς αὐτόν μὴ ἁμαρτησάτω ὁ βασιλεὺς εἰς τὸν δοῦλόν σου X Δαυιδ ὅτι οὐχ ἡμάρτηκεν εἰς σέ καὶ τὰ ποιήματα αὐτοῦ ἀγαθὰ σφόδρα X X

And Jonathan spoke favorably concerning David to Saul his father, and said to him, Let not the king sin against thy servant X David, for he has not sinned against thee, and his deeds are very good X X.

And Jonathan spoke good things of David to Saul, his father: and said to him: Sin not, O king, against thy servant, X Da­vid, because he hath not sinned against thee, and his works are very good towards thee.

And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sin­ned against thee, and because his works have been to thee-ward very good:

4 So Jonathan spoke good about David to Saul his father and said to him, “Let not the king sin against his servant – against David, for he has not sinned against you, and in fact, his deeds have been very good for you.

וַיְדַבֵּר יְהוֹנָתָן בְּדָוִד טוֹב, אֶל- שָׁאוּל אָבִיו; וַיֹּאמֶר אֵלָיו אַל-יֶחֱטָא הַמֶּלֶךְ בְּעַבְדּוֹ בְדָוִד, כִּי לוֹא חָטָא לָךְ, וְכִי מַעֲשָׂיו, טוֹב-לְךָ מְאֹד.

5

καὶ ἔθετοG τὴν ψυχὴν αὐτοῦ ἐν τῇ χειρὶ αὐτοῦ καὶ ἐπάταξεν τὸν ἀλλόφυλον καὶ ἐποίησεν κύριος σωτηρίαν μεγάλην καὶ πᾶς Ισραηλ εἶδον καὶ ἐχάρησαν καὶ ἵνα τί ἁμαρτάνεις εἰς αἷμα ἀθῷονH θανατῶσαι τὸν Δαυιδ δωρεάνI

And he put his life in his hand, and smote the Philistine, and the Lord wrought a great deliverance; and all Israel X saw, and rejoined: why then dost thou sin against innocent blood, to slay David without a cause?

And he put his life in his hand, and slew the Philistine, and the Lord wrought great salvation for all Israel. Thou sawest it and didst rejoice. Why therefore wilt thou sin against innocent blood, by killing David, [who is] without fault?

For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvationJ for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?

5 Indeed, he put his life in his hand and struck down the Philistine, and Yahweh accomplished great salvation for all Israel. You saw it, and you were happy about it, so why sin against innocent blood by putting David to death gratuitously?”

וַיָּשֶׂם אֶת-נַפְשׁוֹ בְכַפּוֹ וַיַּךְ אֶת- הַפְּלִשְׁתִּי, וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה לְכָל- יִשְׂרָאֵל--רָאִיתָ, וַתִּשְׂמָח; וְלָמָּה תֶחֱטָא בְּדָם נָקִי, לְהָמִית אֶת-דָּוִד חִנָּם.

6

καὶ ἤκουσεν Σαουλ τῆς φωνῆς Ιωναθαν καὶ ὤμοσεν Σαουλ [λέγων] ζῇ κύριος εἰ ἀποθανεῗται

And Saul hearkened to the voice of Jonathan; and Saul swore, saying, As the Lord lives, he shall not die.

And when Saul heard [this, he was appeased] with the words of Jonathan, and X swore: As the Lord liveth, he shall not be slain.

And Saul hearkened unto the voice of Jonathan: and Saul swareK, As the LORD liveth, he shall not be slain.

6 And Saul gave heed to the voice of Jona­than, and Saul swore, “[May I be cursed by] the living God if he is put to death.”

וַיִּשְׁמַע שָׁאוּל, בְּקוֹל יְהוֹנָתָן; וַיִּשָּׁבַע שָׁאוּל, חַי-יְהוָה אִם- Lיוּמָת.

7

καὶ ἐκάλεσεν Ιωναθαν τὸν Δαυιδ καὶ ἀπήγγειλεν X αὐτῷ πάντα τὰ ῥήματα ταῦτα καὶ εἰσήγαγεν Ιωναθαν τὸν Δαυιδ πρὸς Σαουλ καὶ ἦν ἐνώπιον αὐτοῦ ὡσεὶ ἐχθὲς καὶ τρίτην ἡμέρανM

And Jonathan called David, and X told him all these words; and Jonathan brought David in to Saul, and he was before him as in former times.

Then Jonathan called David, and X told him all these words: and Jonathan brought in David to Saul, and he was before him, as he had been yesterday and the day before.

And Jonathan called David, and Jonathan shewedN him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.

7 So Jonathan called for Dav­id, and Jonathan communicated to him all these things. Then Jonathan brought David to Saul, and he was in his presence like the last time and the time before.

וַיִּקְרָא יְהוֹנָתָן, לְדָוִד, וַיַּגֶּד-לוֹ יְהוֹנָתָן, אֵת כָּל-הַדְּבָרִים הָאֵלֶּה; וַיָּבֵא יְהוֹנָתָן אֶת-דָּוִד אֶל-שָׁאוּל, וַיְהִי לְפָנָיו כְּאֶתְמוֹל שִׁלְשׁוֹם.O ס

8

καὶ προσέθετο ὁ πόλεμος γενέσθαι [πρὸς Σαουλ] καὶ κατίσχυσεν Δαυ­ιδ καὶ ἐπολέμη­σεν τοὺς ἀλλο­φύλους καὶ ἐπάταξεν ἐν αὐτοῗς πληγὴν μεγάλην [σφόδρα] καὶ ἔφυγον ἐκ προσώπου αὐτοῦ

And there was again war [against Saul]; and David did valiantly, and fought against the Philistines, and smote them with a [very] great slaughter, and they fled from before him.

And the war began again, and David went out, and fought against the Philistines, and defeated them with a great slaughter, and they fled from his face.

And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him.

8 Now, the war continued to drag on, so David went out and fought against the Philistines and conducted a strike among them – a huge strike, such that they fled from his presence.

וַתּוֹסֶף הַמִּלְחָמָה, לִהְיוֹת; וַיֵּצֵא דָוִד וַיִּלָּחֶם בַּפְּלִשְׁתִּים, וַיַּךְ בָּהֶם מַכָּה גְדוֹלָה, וַיָּנֻסוּ, מִפָּנָיו.

9

καὶ ἐγένετο πνεῦμα θεοῦ πονηρὸν ἐπὶ Σαουλ καὶ αὐτὸς ἐν οἴκῳ καθεύδων καὶ δόρυ ἐν τῇ χειρὶ αὐτοῦ καὶ Δαυιδ ἔψαλλεν ἐν ταῗς χερσὶν [αὐτοῦ]

And an evil spirit from God was upon Saul, and he was resting in his house, and a spear was in his hand, and David was playing [on the harp] with [his] hand[s].

And the evil spirit from the Lord came upon Saul; and he sat in his house, and [held] a spear in his hand: and David played with [his] hand.

And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelinP in his hand: and David played with [his] hand.

9 By and by, an evil spirit from Yahweh came {upon} Saul while he was sitting in his palace with his spear in his hand, while David was strumming with {his} hand.

וַתְּהִי רוּחַ יְהוָה רָעָה, אֶל- שָׁאוּל, וְהוּא בְּבֵיתוֹ יֹשֵׁב, וַחֲנִיתוֹ בְּיָדוֹ; וְדָוִד, מְנַגֵּן בְּיָדQ.

10

καὶ ἐζήτει Σαουλ πατάξαι τὸ δόρυ εἰς Δαυιδ X καὶ ἀπέστη Δαυιδ ἐκ προσώπου Σαουλ καὶ ἐπάταξεν τὸ δόρυ εἰς τὸν τοῗχον καὶ Δαυιδ ἀνεχώρησεν καὶ διεσώθη 11 [καὶ ἐγενήθη] ἐν τῇ νυκτὶ ἐκείνῃ

And Saul sought to smite David with the spear X; and David withdrew suddenly from the presence of Saul; and he drove the spear into the wall; and David retreated and escaped. 11 [And it came to pass] in that night,

And Saul endeavoured to nail David to the wall with his spear. And [David] slipt away out of the presence of Saul: and the spear [missed him, and] was fastened in the wall, and David fled, and escaped that night.

And Saul soughtR to smiteS David even to the wall with the javelin; but he slipped awayT out of Saul's presence, and he smoteU the javelin into the wall: and David fled, and escaped that night.

10 And Saul tried to make a strike with his spear through David and into the wall, but {David} broke free from Saul’s presence while he struck the spear into the wall. So David fled and escaped during that night.

וַיְבַקֵּשׁ שָׁאוּל לְהַכּוֹת בַּחֲנִית, בְּדָוִד וּבַקִּיר, וַיִּפְטַרV מִפְּנֵי שָׁאוּל, וַיַּךְ אֶת-הַחֲנִית בַּקִּיר; וְדָוִד נָס וַיִּמָּלֵט, בַּלַּיְלָה הוּא. פ

11

καὶ ἀπέστειλεν Σαουλ ἀγγέλους εἰς οἶκον Δαυιδ φυλάξαι αὐτὸν XW τοῦ θανατῶ­σαι αὐτὸν πρωί καὶ ἀπήγγειλεν τῷ Δαυιδ Μελχολ ἡ γυνὴ αὐτοῦ λέγ­ουσα ἐὰν μὴ σὺ σώσῃς τὴν ψυχὴν σαυτοῦ τὴν νύκ­τα ταύτην αὔριον θανατωθήσῃ

that Saul sent messengers to the house of David to watch him, in order to slay him in the morning; and Melchol David's wife told him, saying, Unless thou save thy life this night, to-morrow thou shalt be slain.

Saul therefore sent [his] guards to David's house to watch him, that he might be kil­led in the mor­ning. And when Michol, David's wife, had told him this, saying: Unless thou save thy­self this night, to morrow thou wilt die:

Saul also sent messengers unto David's house, to watch him, and to slayX him in the morning: and Michal David's wife told him, saying, If thou saveY not thy life to night, to morrow thou shalt be slain.

11 Then, Saul sent messengers to David’s house to guard it and to put him to death in the morning. Then Michal his wife communicated it to David, saying, “If you don’t have an escape-plan for your self tonight, tomorrow you will be put to death!”

וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל-בֵּית דָּוִדZ, לְשָׁמְרוֹAA ,וְלַהֲמִיתוֹ, בַּבֹּקֶר; וַתַּגֵּד לְדָוִד, מִיכַל אִשְׁתּוֹ לֵאמֹר, אִם- אֵינְךָ מְמַלֵּט אֶת- נַפְשְׁךָ הַלַּיְלָה, מָחָר אַתָּה מוּמָת.

12

καὶ κατάγει ἡ Μελ­χολ τὸν Δαυιδ διὰ τῆς θυρίδος καὶ ἀπ­ῆλθεν καὶ ἔφυγεν καὶ σῴζεται

So Melchol lets David down by the window, and he departed, and fled, and escaped.

X She let him down through a window. And he went and fled away, and escaped.

So Michal let David down through a ABwindow: and he wentAC, and fled, and escaped.

12 Then Michal let David down the back window, and he went and scurried away, so he escaped.

וַתֹּרֶד מִיכַל אֶת-דָּוִד, בְּעַדAD הַחַלּוֹן; וַיֵּלֶךְ וַיִּבְרַח, וַיִּמָּלֵט.

13

καὶ ἔλαβεν ἡ Μελχολ τὰ κενο­τάφιαAE καὶ ἔθετο ἐπὶ τὴν κλίνην καὶ ἧπαρ τῶν αἰγῶνAF ἔθετο πρὸς κεφαλῆς αὐτοῦ καὶ ἐκάλυψεν αὐτὰ ἱματίῳ

And Melchol took images, and laid them on the bed, and she put the liver of a goat by his head, and covered them with cloth[es].

And Michol took an image, and laid it on the bed, and put a goat's skin, [with the hair] at the head of it, and covered it with cloth[es].

And Michal took an imageAG, and laid it in the bed, and put a pillowAH of goats' [hair] for his bolsterAI, and covered it with a cloth.

13 Michal then took the teraphim-statue and put it {on} the bed and put the goat-hair pillow under its head and covered it with his clothing,

וַתִּקַּח מִיכַל אֶת- הַתְּרָפִים, וַתָּשֶׂם AJאֶל-הַמִּטָּה, וְאֵת כְּבִירAK הָעִזִּים, שָׂמָה מְרַאֲשֹׁתָיוAL; וַתְּכַס, בַּבָּגֶד. ס

14

καὶ ἀπέστειλεν Σαουλ ἀγγέλους λαβεῗν τὸν Δαυιδ καὶ λέγουσιν ἐνο­χλεῗσθαιAM αὐτόν

And Saul sent messengers to take David; and they say that he is sick.

And Saul sent officers to seize David; and it [was] answered that he was sick.

And when Saul sent messengers to take David, she said, He is sick.

14 and when Saul sent messengers to take David, she said, “He is sick.”

וַיִּשְׁלַח שָׁאוּל מַלְאָכִים, לָקַחַת אֶת-דָּוִד; וַתֹּאמֶר, חֹלֶה הוּא. ס

15

καὶ ἀποστέλλει X X X X ἐπὶ τὸν Δαυιδ λέγων ἀγάγετε αὐτὸν ἐπὶ τῆς κλίνης πρός με τοῦ θανατῶσαι αὐτόν

And he sends X X X to David, saying, Bring him to me on the bed, that [I may] slay him.

And again Saul sent X X to see David, saying: Bring him to me in the bed, that he may be slain.

And Saul sent the messengers again to see Da­vid, saying, Bring him up to me in the bed, that [I may] slay him.

15 So Saul sent a dispatch {} to see David, saying, “Y’all bring him up to me in his bed so that he may be put to death.”

וַיִּשְׁלַח שָׁאוּל אֶת- הַמַּלְאָכִים, לִרְאוֹת אֶת-דָּוִד לֵאמֹר: הַעֲלוּ אֹתוֹ בַמִּטָּה אֵלַי, לַהֲמִתוֹ.

16

καὶ ἔρχονται οἱ ἄγγελοι καὶ ἰδοὺ τὰ κενοτάφια ἐπὶ τῆς κλίνης καὶ ἧπαρ τῶν αἰγῶν πρὸς κεφαλῆς αὐτοῦ

And the messengers come, and, behold, the images were on the bed, and the goat's liver at his head.

And when the messengers were come in, [they] found an image upon the bed, and a goat skin at his head.

And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster.

16 So the messengers went, and there was the teraphim-statue on the bed with a goat-hair pillow under its head!

וַיָּבֹאוּ, הַמַּלְאָכִים, וְהִנֵּה הַתְּרָפִים, אֶל-הַמִּטָּה; וּכְבִיר הָעִזִּים, מְרַאֲשֹׁתָיו. ס

17

καὶ εἶπεν Σαουλ τῇ Μελχολ ἵνα τί οὕτως παρε­λογίσω με καὶ ἐξαπέστειλας τὸν ἐχθρόν μου καὶ διεσώθη καὶ εἶπεν Μελχολ τῷ Σαουλ αὐτὸς εἶπεν X ἐξαπό­στει­λόν με εἰ δὲ μή θανατώσω σε

And Saul said to Melchol, Why hast thou thus deceived me, and suffered my enemy to depart, and he has escaped? and Melchol said to Saul, He said X X, let me go, and if not, I will slay thee.

And Saul said to Michol: Why hast thou deceived me so, and let my enemy go and flee away? And Michol answered Saul: [Because] he said to me: Let me go, or else I will kill thee.

And Saul said unto Michal, Why hast thou deceived me so, and sent awayAN mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?

17 Then Saul said to Michal, “Why did you deceive me like this and send my enemy off so that he would escape?” And Michal said to Saul, “It was him! He said to me, ‘Send me off, {or else} I will kill you!’”

וַיֹּאמֶר שָׁאוּל אֶל-מִיכַל, לָמָּה כָּכָה רִמִּיתִנִיAO, וַתְּשַׁלְּחִי אֶת- אֹיְבִי, וַיִּמָּלֵט; וַתֹּאמֶר מִיכַל אֶל-שָׁאוּל, הוּא- אָמַר אֵלַי שַׁלְּחִנִי לָמָה אֲמִיתֵךְ.

18

καὶ Δαυιδ ἔφυγεν καὶ διεσώθη καὶ παραγίνεται πρὸς Σαμουηλ εἰς Αρμα­θαιμ καὶ ἀπαγγέλ­λει αὐτῷ πάντα ὅσα ἐποίη­σεν αὐτῷ Σαουλ καὶ ἐπορεύ­θη Δαυιδ καὶ Σαμ­ουηλ καὶ ἐκάθι­σαν ἐν Ναυαθ [ἐν Ραμα]AP

So David fled, and escaped, and comes to Samuel to Armathaim, and tells him all that Saul had done to him: and Samuel and David went, and dwelt in Navath [in Rama].

But David fled and escaped, and came to Samuel in Ramatha, and told him all that Saul had done to him: and he and Samuel went and dwelt in Najoth.

So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.

18 David, mean­while, scurried away and escaped and went to Samuel at Ramah and communicated to him all that Saul had done to him. Then he went – he along with Samuel, and they took up residence in the college.

וְדָוִד בָּרַח וַיִּמָּלֵט, וַיָּבֹא אֶל-שְׁמוּאֵל הָרָמָתָה, וַיַּגֶּד- לוֹ, אֵת כָּל- אֲשֶׁר עָשָׂה-לוֹ שָׁאוּל; וַיֵּלֶךְ הוּא וּשְׁמוּאֵל, וַיֵּשְׁבוּ בנויתAQ.

19

καὶ ἀπηγγέλη τῷ Σαουλ λέγοντες ἰδοὺ Δαυιδ ἐν Ναυαθ ἐν Ραμα

And it was told Saul, saying, Behold, David is in Navath in Rama.

And it was told Saul [by some], saying: Behold David is in Najoth, in Ramatha.

And it was told Saul, saying, Behold, David is at Naioth in Ramah.

19 Presently, it was communicated to Saul saying, “David is there in the college at Ramah.”

וַיֻּגַּד לְשָׁאוּל, לֵאמֹר: הִנֵּה דָוִד, בנוית בָּרָמָה.

20

καὶ ἀπέστειλεν Σαουλ ἀγγέλους λαβεῗν τὸν Δαυιδ καὶ εἶδαν τὴν ἐκκλησίανAR τῶν προφητῶν X καὶ Σαμουηλ εἱστήκει καθεστηκὼς ἐπ᾽ αὐτῶν καὶ ἐγενήθη ἐπὶ τοὺς ἀγγέλους τοῦ Σαουλ πνεῦμα θεοῦ καὶ xAS προφητεύουσιν

And Saul sent messengers to take David, and they saw the assembly of the prophets X, and Samuel stood as appointed over them; and the Spirit of God came upon the messengers of Saul, and they X prophesy.

So Saul sent officers to take David: and when they saw a company of prophets prophesying, and Samuel presiding over them, X the Spirit of the Lord came also upon them X X X, and they likewise began to prophesy.

And Saul sent messengers to take David: and when they saw the companyAT of the prophets prophesying, and Samuel standing as appointedAU over them, X the Spirit of God was upon the messengers of Saul, and they also prophesied.

20 So Saul sent messengers to get David. But when {they} saw the group of prophets prophesying with Samuel standing presiding over them, the spirit of God came upon the servants of Saul, and they themselves also became prophets!

וַיִּשְׁלַח שָׁאוּל מַלְאָכִים, לָקַחַת אֶת-דָּוִד, וַיַּרְאAV אֶת-לַהֲקַתAW הַנְּבִיאִים נִבְּאִים, וּשְׁמוּאֵל עֹמֵד נִצָּב עֲלֵיהֶם; וַתְּהִי עַל-מַלְאֲכֵי שָׁאוּל, רוּחַ אֱלֹהִים, וַיִּתְנַבְּאוּ, גַּם-הֵמָּה.

21

καὶ ἀπηγγέλη τῷ Σαουλ καὶ ἀπέ­στειλεν ἀγγέλους ἑτέρους καὶ ἐπροφήτευσαν καὶ αὐτοί καὶ προσέθετο Σαουλ ἀποστεῗλαι ἀγγέλους τρίτους καὶ ἐπροφήτευ­σαν καὶ αὐτοί

And it was told Saul, and he sent other messengers, and they also prophesied: and Saul sent again a third set of messengers, and they also prophesied.

And when this was told Saul, he sent other messengers: but they also prophesied. And again Saul sent messengers the 3rd time: and they prophesied also. [And Saul being exceeding angry,]

And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.

21 Now, when {this was} communicated to Saul, he sent follow-up messengers, but as for them, they became prophets too! So Saul again sent a third dispatch of messengers, and they also became prophets themselves!

וַיַּגִּדוּAX לְשָׁאוּל, וַיִּשְׁלַח מַלְאָכִים אֲחֵרִים, וַיִּתְנַבְּאוּ, גַּם-הֵמָּה; ס וַיֹּסֶף שָׁאוּל, וַיִּשְׁלַח מַלְאָכִים שְׁלִשִׁים, וַיִּתְנַבְּאוּ גַּם-הֵמָּה.

22

[καὶ ἐθυμώθη ὀργῇ Σαουλ] καὶ ἐπορεύθη καὶ αὐτὸς εἰς Αρμα­θαιμ καὶ ἔρχεται ἕως τοῦ φρέατος τοῦ ἅλω τοῦ ἐν τῷ Σεφι καὶ ἠρώτη­σεν καὶ εἶπεν ποῦ Σαμ­ουηλ καὶ Δαυιδ καὶ εἶπανAY ἰδοὺ ἐν Ναυαθ ἐν Ραμα

[And Saul was very angry,] and went himself also to Armathaim, and he comes as far as the well of the threshing floor that is in Sephi; and he asked and said, Where are Sam­uel and David? And they said, Behold, in Navath in Rama.

X Went also himself to Ramatha, and came as far as the great cistern, which is in Socho, and he asked, and said: In what place are Samuel and Da­vid? And it was told [him]: Behold [they are] in Najoth, in Ramatha.

Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and saidAZ, Where are Samuel and David? And one said, Behold, [they be] at Naioth in Ramah.

22 {Then Saul became hot with rage} and he himself went to Ramah. And when he came to the big well at Seku, he asked and said, “Where are Samuel and David?” And a guy said, “Look in the college at Ramah.”

וַיֵּלֶךְ גַּם-הוּא הָרָמָתָה, וַיָּבֹא עַד-בּוֹר הַגָּדוֹל אֲשֶׁר בַּשֶּׂכוּBA, וַיִּשְׁאַל וַיֹּאמֶר, אֵיפֹה שְׁמוּאֵל וְדָוִד; וַיֹּאמֶרBB, הִנֵּה בנוית בָּרָמָה.

23

καὶ ἐπορεύθη ἐκεῗθεν εἰς Ναυαθ ἐν Ραμα καὶ ἐγενήθη καὶ ἐπ᾽ αὐτῷ πνεῦμα θεοῦ καὶ ἐπορεύετο X προφητεύων ἕως τοῦ ἐλθεῗν αὐτὸν εἰς Ναυαθ ἐν Ραμα

And he went thence to Navath in Rama: and there came the Spirit of God upon him also, and he went on X prophesying till he came to Navath in Rama.

And he went XBC to Najoth, in Ramatha, and the Spirit of the Lord came upon him also, and he went on, and prophesied till he came to Najoth, in Ramatha.

And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went onBD, and prophesied, until he came to Naioth in Ramah.

23 So he went there toward the college at Ramah, and the Spirit of God came upon him – him too! And he went on, walking and prophesying until he came into the college in Ramah.

וַיֵּלֶךְ שָׁם, אֶל- נוית בָּרָמָה; וַתְּהִי עָלָיו גַּם-הוּא רוּחַ אֱלֹהִים, וַיֵּלֶךְ הָלוֹךְ וַיִּתְנַבֵּאBE, עַד-בֹּאוֹ, בנוית בָּרָמָה.

24

καὶ ἐξεδύσατο XBF τὰ ἱμάτια αὐτοῦ καὶ ἐπροφήτευσεν X X ἐνώπιον αὐτῶν καὶ ἔπεσεν γυμνὸς ὅλην τὴν ἡμέραν ἐκείνην καὶ ὅλην τὴν νύκτα διὰ τοῦτο ἔλεγον εἰBG καὶ Σαουλ ἐν προφήταις

And he X took off his clothes, and X X prophesied before them; and lay down naked all that day and all that night: therefore they said, Is Saul also among the prophets?

And he stripped himself also of his garments, and X X prophesied with the rest before Samuel, and lay down naked all that day and night. This gave [occasion to a proverb: What!] is Saul too among the prophets?

And he stripped off his clothes also, and X X prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?

24 Then he – even he – stripped off his clothes, and he – even he – prophesied before the face of Samuel, then he fell down, being naked all that day and all that night. (Therefore they say, “Is even Saul with the prophets?”)

וַיִּפְשַׁט גַּם-הוּא בְּגָדָיו, וַיִּתְנַבֵּא גַם-הוּא לִפְנֵי שְׁמוּאֵל, וַיִּפֹּל עָרֹםBH, כָּל-הַיּוֹם הַהוּא וְכָל- הַלָּיְלָה; עַל-כֵּן, יֹאמְרוּ--הֲגַם שָׁאוּל, בַּנְּבִיאִםBI. פ

 

I Samuel CHAPTER 20

Introduction - Setting

1) He Loved Unselfishly

2) He gave words of encouragement

3) He gave an unconditional offer

4) Covenant making and keeping

5) Sharing Important Information

6) Keeping information out of the hands of hostile parties:

7) Covering faults:

8) Accepted anger and shame which was directed at his friend:

9) Standing up for an unjustly-accused friend

10) Keeping appointments:

11) Showed physical affection and emotion:

12) He gave a benediction

Conclusion


1 Samuel 20 - Side-by-side comparison of versionsBJ

LXX

Brenton

DRB

KJV

NAW

MT

1 Καὶ ἀπέδρα Δαυιδ ἐκ Ναυαθ ἐν Ραμα καὶ ἔρχεται ἐνώπιον Ιωναθαν καὶ εἶπεν Τί πεποίηκα [καὶ] τί τὸ ἀδίκημά μου καὶ τί ἡμάρτηκα ἐνώπιον τοῦ πατρός σου ὅτι ἐπιζητεῖ τὴν ψυχήν μου;

1 And David fled from Navath in Rama, and comes into the presence of Jonathan; and he said, What have I done, [and] what is my fault, and wherein have I sinned before thy father, that he seeks my life?

1 But David fled from Najoth, which is in Ramatha, and came and said to Jonathan: What have I done? what is my iniquity, and what is my sin against thy father, that he seeketh my life?

1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life?

1 Presently, David scurried away from the college in Ramah and came before Jonathan and said, “What have I done? What is my iniquity or what is my sin before your father, that he is trying to take my life?”

1 וַיִּבְרַח דָּוִד מִנּוִֹותBK בָּרָמָה וַיָּבֹא וַיֹּאמֶר לִפְנֵי יְהוֹנָתָן מֶה עָשִׂיתִי BLמֶה- עֲוֹנִי וּמֶה- חַטָּאתִי לִפְנֵי אָבִיךָ כִּי מְבַקֵּשׁ אֶת-נַפְשִׁי:

2 καὶ εἶπεν αὐτῷ Ιωναθαν Μηδαμῶς [σοι]BM, οὐ μὴ ἀποθάνῃς· ἰδοὺ οὐ μὴ ποιήσῃ ὁ πατήρ μου ῥῆμα μέγα ἢ μικρὸν καὶ οὐκ ἀποκαλύψει τὸ ὠτίον μουBN· καὶ τί ὅτι κρύψει ὁ πατήρ μου τὸ ῥῆμα τοῦτο; οὐκ ἔστιν τοῦτο.

2 And Jonathan said to him, Far be it [from thee]: thou shalt not die: behold, my father will not do any thing great or small without discovering it to [X X] me; and why should my father hide this matter from me? This thing is not so.

2 And he said to him: (God forbid, thou shalt not die: for my father will do nothing, great or little, without [first] telling X X me: hath then my father hid this word only from me? no, this shall not be.

2 And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it X X me: and why should my father hide this thing from me? it is not so.

2 And he said to him, “This is a disgrace! You will not be put to death! Look, my father has not done a great thing – or a small thing – and not revealed it to my ear, so why should my father hide this thing from me? There is nothing to this.”

2 וַיֹּאמֶר לוֹ חָלִילָהBO לֹא תָמוּת הִנֵּה ‎ לוֹ־ עָשָׂהBP אָבִי דָּבָר גָּדוֹל אוֹ דָּבָר קָטֹן וְלֹא יִגְלֶה אֶת-אָזְנִי וּמַדּוּעַ יַסְתִּיר אָבִי מִמֶּנִּי אֶת- הַדָּבָר הַזֶּה אֵין זֹאת:

3 καὶ ἀπεκρίθη Δαυιδ τῷ Ιωναθαν καὶ εἶπεν Γινώσκων οἶδεν ὁ πατήρ σου ὅτι εὕρηκα χάριν ἐν ὀφθαλμοῖς σου, καὶ εἶπεν Μὴ γνώτω τοῦτο Ιωναθαν, μὴ οὐ βούληταιBQ· ἀλλὰ ζῇ κύριος καὶ ζῇ ἡ ψυχή σου, ὅτι, καθὼς εἶπον, ἐμπέπλησται ἀνὰ μέσον μου καὶ τοῦ θανάτουBR.

3 And David answered Jonathan, and said, Thy father knows surely that I have found grace in thy sight, and he said, Let not Jonathan know this, lest he refuse his consent: but as the Lord lives and thy soul lives, as I said, the space is filled up between me and death.

3 And he swore again to David. And [David] said: Thy father certainly knoweth that I have found grace in thy sight, and he will say: Let not Jonathan know this, lest he be grieved. But truly as the Lord liveth, and thy soul liveth, there is but one step (as I may say) between me and death.

3 And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death.

3 Then David swore again and said, “Your father definitely knows that I have found favor in your eyes, and he says that Jonathan must not know about this, otherwise he will be grieved. However, as Yahweh is alive and your soul is alive, there is about a step between me and death.”

3 וַיִּשָּׁבַע עוֹדBS דָּוִד וַיֹּאמֶר יָדֹעַ יָדַע אָבִיךָ כִּי- מָצָאתִי חֵן בְּעֵינֶיךָ וַיֹּאמֶר אַל-יֵדַע-זֹאת יְהוֹנָתָן פֶּן-יֵעָצֵב וְאוּלָם חַי-יְהוָה וְחֵי נַפְשֶׁךָBT כִּי כְפֶשַׂעBU בֵּינִי וּבֵין הַמָּוֶת:

4 καὶ εἶπεν Ιωναθαν πρὸς Δαυιδ Τί ἐπιθυμεῖ ἡ ψυχή σου καὶ τί ποιήσω σοι;

4 And Jonathan said to David, What does thy soul desire, and what shall I do for thee.

4 And Jonathan said to David: Whatsoever thy soul shall say [to me], XBV I will do for thee.

4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee.

4 Then Jonathan said to David, “Then I will do for you what your soul says!”

4 וַיֹּאמֶר יְהוֹנָתָן אֶל-דָּוִד מַה- תֹּאמַר נַפְשְׁךָ וְאֶעֱשֶׂה-לָּךְ: פ

5 καὶ εἶπεν Δαυιδ πρὸς Ιωναθαν Ἰδοὺ δὴ νεομηνία αὔριον, καὶ ἐγὼ καθίσας [οὐ] καθήσομαι μετὰ τοῦ βασ­ιλέως φαγεῖν, καὶ ἐξαποστελ­εῖς με, καὶ κρυβήσομαι ἐν τῷ πεδίῳ ἕως δείλης X X.

5 And David said to Jonathan, Behold, to-morrow is the new moon, and I shall [not] on any account sit down to eat, but thou shalt let me go, and I will hide in the plain till the evening X X X.

5 And David said to Jona­than: Behold to morrow is the new moon, and I, [according to custom], am wont to sit beside the king to eat: let me go [then] that I may be hid in the field till the eve­ning of the third [day].

5 And David said unto Jonathan, Behold, to morrow is the new moon, and I should [not] fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day [at] even.

5 David then said to Jonathan, “Look, the new moon will be tomorrow, and as for me, I absolutely must sit with the king to eat, but send me on an errand so I may hide myself in the field until the third evening.

5 וַיֹּאמֶר דָּוִד אֶל-יְהוֹנָתָן הִנֵּה-חֹדֶשׁ מָחָר וְאָנֹכִי יָשֹׁב- אֵשֵׁב עִם- הַמֶּלֶךְ לֶאֱכוֹל וְשִׁלַּחְתַּנִי וְנִסְתַּרְתִּי בַשָּׂדֶה עַד הָעֶרֶב הַשְּׁלִשִׁית:

6 ἐὰν ἐπισκεπτ­όμενος ἐπισκέ­ψηταί με ὁ πατήρ σου, καὶ ἐρεῖς Παραιτ­ούμενος παρῃ­τήσατοBW ἀπ᾿ ἐμοῦ Δαυιδ δραμεῖν ἕως εἰς Βηθλεεμ τὴν πόλιν αὐτοῦ, ὅτι θυσία τῶν ἡμερῶν ἐκεῖ ὅλῃ τῇ φυλῇ.

6 And if thy father do in anywise enquire for me, then shalt thou say, David earnestly asked [leave] of me to run to Bethleem his city, for there is there, a yearly sacrifice for all the family.

6 If thy father look and inquire for me, X thou shalt answer him: David asked me that he might run to Bethlehem, his own city: because there are solemn sacrifice[s] there for all of his tribe.

6 If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family.

6 If your father really holds me accountable [for attendance], then say, ‘David urgently requested of me to run to his hometown of Bethlehem for the animal-sacrifice for the holidays there for his whole family.’

6 אִם-פָּקֹדBX יִפְקְדֵנִי אָבִיךָ וְאָמַרְתָּ נִשְׁאֹל נִשְׁאַל מִמֶּנִּי דָוִד לָרוּץ בֵּית-לֶחֶם עִירוֹ כִּי זֶבַח הַיָּמִיםBY שָׁם לְכָל-הַמִּשְׁפָּחָה:

7 ἐὰν τάδε εἴπῃ Ἀγαθῶς, εἰρήνη τῷ δούλῳ σου· καὶ ἐὰν σκλη­ρῶς ἀποκριθῇBZ σοι, γνῶθι ὅτι συντετέλεσταιCA ἡ κακία παρ᾿ αὐτοῦ.

7 If he shall say thus, Well, --[all] is safe for thy servant: but if he shall answer harshly to thee, know that evil is determined by him.

7 If he shall say X: It is well: thy servant shall have peace: but if he be X angry, know that his malice is come to its height.

7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him.

7 If he says something like, ‘Good,’ there is peace for your servant, but if it is very inflammatory to him, know that this evil is terminal within him.

7 אִם-כֹּהCB יֹאמַר טוֹב שָׁלוֹם לְעַבְדֶּךָ וְאִם- חָרֹה יֶחֱרֶהCC לוֹ דַּע כִּי-כָלְתָהCD הָרָעָה מֵעִמּוֹ:

8 καὶ ποιήσεις ἔλεος μετὰ τοῦ δούλου σου, ὅτι εἰσήγαγες εἰς διαθήκην κυρ­ίου τὸν δοῦλόν σου μετὰ σε­αυτοῦ· καὶ εἰ ἔστιν ἀδικία ἐν τῷ δούλῳ σου, θανάτωσόν με σύ· καὶ ἕως τοῦ πατρός σου ἵνα τί οὕτως εἰσάγεις με;

8 And thou shalt deal mercifully with thy servant; for thou hast brought thy servant into a covenant of the Lord with thyself: and if there is iniquity in thy servant, slay me thyself; but why dost thou thus bring me to thy father?

8 Deal mercifully then with thy servant: for thou hast brought [me,] thy servant, into a covenant of the Lord with thee. But if there be [any] iniquity in me, do thou kill me, and bring me not in to thy father.

8 Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a cov­enant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why should­est thou bring me to thy father?

8 Then execute lovingkindness {with} your servant, for you have brought your servant into a covenant of Yahweh with you. But if there is any iniquity in me, put me to death yourself. Why bring me all the way to your father in that case?”

8 וְעָשִׂיתָ חֶסֶד עַלCE-עַבְדֶּךָ כִּי בִּבְרִית יְהוָה הֵבֵאתָ אֶת-עַבְדְּךָ עִמָּךְ וְאִם-יֶשׁ-בִּי עָוֹן הֲמִיתֵנִי אַתָּה וְעַד-אָבִיךָ לָמָּה- זֶּה תְבִיאֵנִי: פ

9 καὶ εἶπεν Ιωνα­θαν Μηδαμ­ῶς σοι, ὅτι ἐὰν γινώ­σκων γνῶ ὅτι συντετέλεσται ἡ κακία παρὰ τοῦ πατρός μου τοῦ ἐλθεῖν ἐπὶ σέ· καὶ ἐὰν μή, εἰς[ τὰς πόλεις σου] ἐγὼ ἀπαγγελῶ σοι.

9 And Jonathan said, That be far from thee: for if I surely know that evil is determined by my father to come upon thee, although it should not be against [thy cit­ies], I will tell thee.

9 And Jonathan said: Far be this from thee: for if I should certainly know that evil is determined by my father X against thee, X I could do no otherwise than tell thee.

9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?

9 Then Jonathan said, “It would be to your disgrace, because if I really knew that this evil was terminal within my father to go against you, then that is not what I would have communi­cated to you!”

9 וַיֹּאמֶר יְהוֹנָתָן חָלִילָה לָּךְ כִּי אִם-יָדֹעַ אֵדַע כִּי-כָלְתָה הָרָעָה מֵעִם אָבִי לָבוֹא עָלֶיךָ וְלֹאCF אֹתָהּ אַגִּיד לָךְ: ס

10 καὶ εἶπεν Δαυιδ πρὸς Ιωναθαν Τίς ἀπαγγελεῖ μοι, X ἐὰν ἀποκριθῇ ὁ πατήρ σου σκληρῶς;

10 And David said to Jonathan, Who can tell me X if thy father should answer roughly?

10 And David answered Jona­than: Who shall bring me word, X if thy father should answer thee harsh­ly [concerning me]?

10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly?

10 Then David said to Jonathan, “Who will communicate to me, and what if your father answers you harshly?”

10 וַיֹּאמֶר דָּוִד אֶל-יְהוֹנָתָן מִי יַגִּיד לִי אוֹ מַהCG- יַּעַנְךָ אָבִיךָ קָשָׁה: ס

11 καὶ εἶπεν Ιωναθαν πρὸς Δαυιδ Πορεύου καὶ μένεCH εἰς ἀγρόν. καὶ ἐκπορεύονται ἀμφότεροι εἰς ἀγρόν. --

11 And Jonathan said to David, Go, and abide in the field. And they went out both into the field.

11 And Jona­than said to David: Come, and let us go out into the field. And when they were both of them gone out into the field,

11 And Jona­than said unto David, Come, and let us go out into the field. And they went out both of them into the field.

11 And Jonathan said to David, “Come and let’s go out to the field.” So the two of them went out to the field,

11 וַיֹּאמֶר יְהוֹנָתָן אֶל-דָּוִד לְכָה וְנֵצֵא הַשָּׂדֶה וַיֵּצְאוּ שְׁנֵיהֶם הַשָּׂדֶה: ס

12 καὶ εἶπεν Ιωναθαν πρὸς Δαυιδ Κύριος ὁ θεὸς Ισραηλ [οἶδεν] ὅτι ἀνακρινῶCI τὸν πατέρα μου ὡς ἂν ὁ καιρὸς τρισσῶς, καὶ ἰδοὺ ἀγαθὸν ᾖ περὶ Δαυιδ, καὶ οὐ μὴ ἀποστείλω πρὸς σὲ X X εἰς X ἀγρόν·CJ

12 And Jonathan said to David, the Lord God of Israel [knows] that I will sound my father as I have an opportunity, three several times, and, behold, if good [should be determined] concerning David, and I do not send to thee X X to the field,

12 Jonathan said to David: [O] Lord God of Israel, if I shall discover my father's mind, X X to morrow, [or the day] after, and there be [any thing] good for David, and I send not immediately to thee, and make it known to X thee,

12 And Jonathan said unto David, [O] LORD God of Israel, when I have sounded my father about to morrow any time, or the third day, and, behold, if there be good toward David, and I then send not unto thee, and shew it X thee;

12 and Jonathan swore to David by Yahweh, the God of Israel, “I will survey my father around this time the third day from now. If there is goodwill toward David, will I not then send a dispatch to you and communicate it to your ear?

12 וַיֹּאמֶר יְהוֹנָתָן אֶל-דָּוִד יְהוָה אֱלֹהֵי יִשְׂרָאֵלCK כִּי- אֶחְקֹר אֶת-אָבִי כָּעֵת מָחָר הַשְּׁלִשִׁית וְהִנֵּה- טוֹב אֶל-דָּוִד וְלֹא-אָז אֶשְׁלַח אֵלֶיךָ וְגָלִיתִי אֶת-אָזְנֶךָ:

13 τάδε ποιήσαι ὁ θεὸς τῷ Ιωναθαν καὶ τάδε προσθείη, ὅτι ἀνοίσω X X X τὰ κακὰ ἐπὶ σὲ καὶ ἀποκαλύψω τὸ ὠτίον σου καὶ ἐξαποστελῶ σε, καὶ ἀπελεύσῃ εἰς εἰρήνην· καὶ ἔσται κύριος μετὰ σοῦ, καθὼς ἦν μετὰ τοῦ πατρός μου.

13 God do so to Jonathan and more also: as I shall [also] report X X X the evil to thee, and make it known to X thee, and I will let thee go; and thou shalt depart in peace, and the Lord shall be with thee, as he was with my father.

13 May the Lord do so and so to Jonathan, and add still more. [But if] my father shall continue in malice against thee, X I will discover it to thy ear, and will send thee away, that thou mayst go in peace, and the Lord be with thee, as he hath been with my father.

13 The LORD do so and much more to Jonathan: [but if] it please my father to do X thee evil, then I will shew it X thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.

13 Thus may Yahweh do to Jonathan and moreso. If this evil against you seems good to my father, then I will reveal it to your ear, and I will send you, and you will go towards peace. Then may Yahweh be with you, just as he used to be with my father.

13 כֹּה-יַעֲשֶׂה יְהוָה לִיהוֹנָתָן וְכֹה יֹסִיף כִּי- יֵיטִב אֶל-אָבִי אֶת-הָרָעָה עָלֶיךָ וְגָלִיתִי אֶת-אָזְנֶךָ וְשִׁלַּחְתִּיךָ וְהָלַכְתָּ לְשָׁלוֹם וִיהִי יְהוָה עִמָּךְ כַּאֲשֶׁר הָיָה עִם-אָבִי:

14 καὶ X μὲν ἔτι μου ζῶντος καὶ X ποιήσεις ἔλεος X μετ᾿ ἐμοῦ, καὶ ἐὰν X θανάτῳ [ἀποθάνω],

14 And if indeed I continue to live, then shalt thou X deal mercifully X X with me; and if I indeed die,

14 And if I X X live, thou shalt X shew me the kindness of the Lord: but if I X die,

14 And [thou shalt] not only while yet I live X X shew me the kindness of the LORD, that I die not:

14 If, while I continue to be alive, you practice the lovingkindness of Yahweh with me, then when I die,

14 וְלֹאCL אִם-עוֹדֶנִּי חָי וְלֹא-תַעֲשֶׂה עִמָּדִי חֶסֶד יְהוָה וְלֹא אָמוּת:

15 X οὐκ ἐξαρεῖςCM ἔλεός σου ἀπὸ τοῦ οἴκου μου ἕως τοῦ αἰῶνος· καὶ εἰ μὴ ἐν τῷ ἐξαίρειν κύριον τοὺς ἐχθροὺς Δαυιδ ἕκαστον ἀπὸ προσώπου τῆς γῆς

15 X thou shalt not withdraw thy mercy from my house for ever: and [if thou doest] not, when the Lord cuts off the enemies of David each from the face of the earth,

15 X Thou shalt not take away thy kindness from my house for ever, when the Lord shall have rooted out the enemies of David, every one of them from the earth, [may he take away Jona­than from his house, and may the Lord require it at the hands of David's enemies.]

15 But also thou shalt not cut off thy kind­ness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth.

15 you must not cut off your lovingkindness from being with my house for ever, not even when Yahweh has cut off each of David’s enemies from upon the face of the earth.”

15 וְלֹא-תַכְרִת אֶת-חַסְדְּךָ מֵעִם בֵּיתִי עַד-עוֹלָם וְלֹא בְּהַכְרִת יְהוָה אֶת-אֹיְבֵי דָוִד אִישׁ מֵעַל פְּנֵי הָאֲדָמָה:

16 X ἐξαρθῆναι [τὸ ὄνομα] τοῦ Ιωναθαν ἀπὸ τοῦ οἴκου ΔαυιδCN, καὶ ἐκζητήσαι κύριος X X ἐχθροὺς τοῦ Δαυιδ.

X [should it happen that the name of] Jonathan be discovered by the house of David, then let the Lord seek out X X the enemies of David.

16 Jonathan therefore made a covenant with the house of David: and the Lord required it at the hands of David's enemies.

16 So Jonathan made a covenant with the house of David, saying, Let the LORD even require it at the hand of David's enemies.

16 So Jonathan covenanted with the house of David so that Yahweh would take control from David’s enemies.

16 וַיִּכְרֹת יְהוֹנָתָן עִם-בֵּית דָּוִד וּבִקֵּשׁ יְהוָה מִיַּדCO אֹיְבֵי דָוִד:

17 καὶ προσέθετο ἔτι Ιωναθαν ὀμόσαιCP τῷ Δαυιδ, ὅτι ἠγάπησεν X X X ψυχὴν ἀγαπῶντος αὐτόν.

17 And Jonathan X swore yet again to David, because he loved X X X the soul of him that loved him.

17 And Jonathan X swore again to David, because he loved him: for he loved him X as his [own] soul.

17 And Jonathan caused David to swear again, because he loved him: for he loved him [as he] love[d] his [own] soul.

17 And Jonathan again swore {to} David by his love for him; he loved him as he loved himself.

17 וַיּוֹסֶף יְהוֹנָתָן לְהַשְׁבִּיעַ אֶת- דָּוִדCQ בְּאַהֲבָתוֹ אֹתוֹ כִּי-אַהֲבַת נַפְשׁוֹ אֲהֵבוֹCR: ס

18 καὶ εἶπεν X X Ιωναθαν Αὔριον νουμηνία, καὶ ἐπισκεπήσῃCS, ὅτι ἐπισκεπήσεται καθέδρα σου.

18 And Jona­than said X X, To-morrow is the new moon, and thou wilt be enquired for, because thy seat will be observed [as vacant].

18 And Jonathan said to him: To morrow is the new moon, and thou wilt be missed: 19 For thy seat will be empty

18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty.

18 Then Jona­than said to him, “Tomorrow is the new moon, and you will be held accountable because an account is made of your seat,

18 וַיֹּאמֶר-לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ וְנִפְקַדְתָּ כִּי יִפָּקֵד מוֹשָׁבֶךָ:

19 καὶ τρισσεύσεις [καὶ] ἐπισκέψῃCT X καὶ ἥξεις εἰς τὸν τόπον [σου], οὗ ἐκρύβης X ἐν τῇ ἡμέρᾳ τῇ ἐργασίμῃ, καὶ καθήσῃ παρὰ τὸ εργαβCU X ἐκεῖνο.

19 And thou shalt [stay] three [days], [and] watch an opportunity, and shalt come to [thy] place where thou mayest hide thyself X in the day of [thy] business, and thou shalt wait by that ergab.

Till X after [to morrow. So] thou shalt go down quickly, and come to the place where thou must he hid X, on the day [when it is lawful] to work, and thou shalt remain beside the stone, which is called Ezel.

19 And when thou hast stayed three [days], then thou shalt go down quick­ly, and come to the place where thou didst hide thyself X when X the business was in hand, and shalt remain by the stone Ezel.

19 so, on the third, you should go down expeditiously and come to the place where you have hid yourself there, on the day of our business, and you should sit tight beside the Ezel stone.

19 וְשִׁלַּשְׁתָּ תֵּרֵד מְאֹדCV וּבָאתָ אֶל- הַמָּקוֹם אֲשֶׁר- נִסְתַּרְתָּ שָּׁם בְּיוֹם הַמַּעֲשֶׂהCW וְיָשַׁבְתָּ אֵצֶל הָאֶבֶן הָאָזֶל:

20 καὶ ἐγὼ τρισσεύσω ταῖς σχίζαιςCX XCY ἀκοντίζων ἐκπέμπων X XCZ εἰς τὴν αματταριDA·

20 And I [will shoot DB] three arrows X, aiming X them at a DCmark.

20 And I will shoot 3 arrows near it, [and will shoot as if I were] exercising myselfDD at a mark.

20 And I will shoot three arrows on the side thereof, as though I shot X X at a mark.

20 Now, as for me, I will shoot three of these arrows aside, dispatching them for myself toward a target.

20 וַאֲנִי שְׁלֹשֶׁת הַחִצִּים צִדָּה אוֹרֶה לְשַׁלַּח-לִי לְמַטָּרָהDE:

21 καὶ ἰδοὺ ἀποστελῶ τὸ παιδάριον [λέγων] Δεῦρο εὑρέ [μοι] τὴν σχίζανDF· ἐὰν εἴπω λέγων τῷ παιδαρίῳ Ὧδε ἡ σχίζα ἀπὸ σοῦ καὶ ὧδε, λαβὲ αὐτήν, παραγίνου, ὅτι εἰρήνη σοι καὶ οὐκ ἔστιν λόγος, ζῇ κύριος·

21 And behold, I will send a lad, [saying], Go find [me] the arrowX. 22 If I should expressly say to the lad, The arrowX is here, [and] on [this side] of thee, X X take it; [then] come, for it is well with thee, and there is no reason [for fear, as] the Lord lives:

21 And X I will send a boy, [saying to him]: Go and fetch [me] the arrows. 22 If I shall say to the boy: Behold the arrows are on [this side] of thee, X X take them up: X come thou [to me], because there is peace to thee, and there is no evil, [as] the Lord liveth.

21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on [this side] of thee, X X take them; then come thou: for there is peace to thee, and no hurt; as the LORD liveth.

21 Then, see, I will send the servant-boy. (‘Go find the arrows {for me}!’) If I urgently say to the servant-boy, ‘Look, the arrows are away from you,’ then, there you have it, get him and come, for there is peace for you, and there is nothing the matter, as Yahweh is living.

21 וְהִנֵּה אֶשְׁלַח אֶת-הַנַּעַר לֵךְ מְצָא אֶת-הַחִצִּים אִם-אָמֹר אֹמַר לַנַּעַר הִנֵּה הַחִצִּים מִמְּךָ וָהֵנָּה קָחֶנּוּDG וָבֹאָה כִּי-שָׁלוֹם לְךָ וְאֵין דָּבָרDH חַי-יְהוָה:

22 ἐὰν τάδε εἴπω τῷ νεανίσκῳ Ὧδε ἡ σχίζα ἀπὸ σοῦ καὶ ἐπέκεινα, πορεύου, ὅτι ἐξαπέσταλκέν σε κύριος.

but if I should say thus to the young man, The arrowX is on [that side] of thee, and beyond; go, for the Lord hath sent thee away.

But if I shall speak thus to the boy: Behold the arrows are beyond thee X X: go [in peace], for the Lord hath sent thee away.

22 But if I say thus unto the young man, Behold, the arrows are beyond thee X X; go [thy way]: for the LORD hath sent thee away.

22 But, if I speak this way to the youngster, ‘See, the arrows are away from you and beyond,’ go, for Yahweh has sent you.

22 וְאִם-כֹּה אֹמַר לָעֶלֶם הִנֵּה הַחִצִּים מִמְּךָ וָהָלְאָהDI לֵךְ כִּי שִׁלַּחֲךָ יְהוָה:

23 καὶ τὸ ῥῆμα, ὃ ἐλαλήσαμεν ἐγὼ καὶ σύ, ἰδοὺ κύριος [μάρτυς] ἀνὰ μέσον ἐμοῦ καὶ σοῦ ἕως αἰῶνος.

23 And [as for] the word which thou and I have spoken, behold, the Lord is [witness] between me and thee for ever.

23 And [concerning] the word which I and thou have spoken, X the Lord be between thee and me forever.

23 And as touching the matter which thou and I have spoken of, behold, the LORD be between thee and me for ever.

23 And, as for the matter of which we spoke – you and I, look, Yahweh will be between me and you for ever.”

23 וְהַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֲנִי וָאָתָּה הִנֵּה יְהוָה בֵּינִי וּבֵינְךָ עַד- עוֹלָםDJ: ס

24 Καὶ κρύπτε­ται Δαυιδ ἐν ἀγρῷ, καὶ παρα­γίνεται ὁ μήν, καὶ ἔρχεται ὁ βασιλ­εὺς ἐπὶ τὴν τράπεζαν τοῦ φαγεῖν.

24 So David hides himself in the field, and the new month arrives, and the king comes to the table to eat.

24 So David was hid in the field, and the new moon came, and the king sat down to eat X bread.

24 So David hid himself in the field: and [when] the new moon was come, the king sat him down to eat X meat.

24 So David hid in the field while the new moon came and the king sat down to eat his food.

24 וַיִּסָּתֵר דָּוִד בַּשָּׂדֶה וַיְהִי הַחֹדֶשׁ וַיֵּשֶׁב הַמֶּלֶךְ DKעַל- הַלֶּחֶם לֶאֱכוֹל:

25 καὶ ἐκάθισεν ὁ βασιλεὺς ἐπὶ τὴν καθέδραν αὐτοῦ ὡς ἅπαξ καὶ ἅπ­αξDL, ἐπὶ τῆς καθέ­δρας παρὰ τοῖχον, καὶ προ­έφθα­σενDM τὸν Ιων­αθαν, καὶ ἐκάθι­σεν Αβεν­νηρ ἐκ πλαγίων Σαουλ, καὶ ἐπε­σκέπη ὁ τόπος Δαυιδ.

25 And X he sat upon his seat as in former times, [even] on [his] seat by the wall, and he went before Jonathan; and Abenner sat on [one] side of Saul, and the place of David was empty.

25 And [when] the king sat down upon his chair, (according to custom) X XDN which was beside the wall, X Jona­than arose, and Abner sat by Saul's side, and Dav­id's place appeared empty.

25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty.

25 And the king sat upon his seat, as he did time after time, at the seat by the wall. Then Jonathan got up, and Abner sat beside Saul. Meanwhile, an account was made of David’s place,

25 וַיֵּשֶׁב הַמֶּלֶךְ עַל-מוֹשָׁבוֹ כְּפַעַם בְּפַעַם אֶל-מוֹשַׁבDO הַקִּיר וַיָּקָםDP יְהוֹנָתָן וַיֵּשֶׁב אַבְנֵר מִצַּד שָׁאוּל וַיִּפָּקֵדDQ מְקוֹם דָּוִד:

26 καὶ οὐκ ἐλάλησεν Σαουλ οὐδὲν ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι εἶπεν Σύμπτω­μαDR φαίνεται μὴ καθαρὸς εἶναι, ὅτι οὐ κεκαθάρισται.

26 And Saul said nothing on that day, for he said, It seems to have fallen out that he is not clean, because he has not purified himself.

26 And Saul said nothing that day, for he thought it might have happened to him, that he was not clean, nor purified.

26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean.

26 but Saul did not say anything during that day, because he said, “It happens, so he is not ceremonially-clean... just not ceremonially-clean.”

26 וְלֹא-דִבֶּר שָׁאוּל מְאוּמָה בַּיּוֹם הַהוּא כִּי אָמַר מִקְרֶהDS הוּא בִּלְתִּי טָהוֹר הוּא כִּי-לֹא טָהוֹר: ס

27 καὶ ἐγενήθη τῇ ἐπαύριον τοῦ μηνὸς [τῇ ἡμέρᾳ] τῇ δευτ­έρᾳ καὶ ἐπε­σκέπη ὁ τόπος τοῦ Δαυιδ, καὶ εἶπεν Σαουλ πρὸς Ιωναθαν τὸν υἱὸν αὐτοῦ Τί ὅτι οὐ παρα­γέγονεν ὁ υἱὸς Ιεσσαι καὶ ἐχθὲς καὶ σήμε­ρον ἐπὶ τὴν τράπεζαν;

27 And it came to pass on the morrow, on the second [day] of the month, that the place of David was empty; and Saul said to Jonathan his son, Why has not the son of Jessae attended both yesterday and today at the table?

27 And when the second [day] after the new moon was come, David's place appeared empty again. And Saul said to Jonathan, his son: Why cometh not the son of Isai to meat neither yesterday, nor to day?

27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day?

27 Then after the second day of the new moon, the place of David was made an account of, and Saul said to Jonathan his son, “Why has the son of Jesse not come, either yesterday or today, to the {table}?”

27 וַיְהִי מִמָּחֳרַת הַחֹדֶשׁ הַשֵּׁנִיDT וַיִּפָּקֵד מְקוֹם דָּוִד ס וַיֹּאמֶר שָׁאוּל אֶל-יְהוֹנָתָן בְּנוֹ מַדּוּעַ לֹא-בָא בֶן-יִשַׁי גַּם- תְּמוֹל גַּם-הַיּוֹם אֶל-הַלָּחֶםDU:

28 καὶ ἀπεκρί­θη Ιωναθαν τῷ Σαουλ [καὶ εἶπεν αὐτῷ] Παρῄτη­ται Δαυ­ιδ παρ᾿ ἐμοῦ ἕως εἰς Βηθλεεμ [τὴν πόλιν αὐ­τοῦ πορευθῆναι]

28 And Jonathan answered Saul, [and said to him], David asked leave of me [to go] as far as Bethleem [his city];

28 And Jonathan answered Saul: X He asked [leave] of me earnestly [to go] to Bethlehem.

28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem:

28 And Jonathan responded to Saul {and said}, “David requested to be away from me out at Bethlehem,

28 וַיַּעַןDV יְהוֹנָתָן אֶת-שָׁאוּלDW נִשְׁאֹלDX נִשְׁאַל דָּוִד מֵעִמָּדִי עַד- בֵּית לָחֶם:

29 καὶ εἶπεν Ἐξ­απόστει­λονDY δή με, ὅτι θυσία τῆς φυλ­ῆςDZ ἡμῖν ἐν τῇ πόλει, καὶ X ἐνετείλαντο πρός με οἱ ἀδελ­φοί μου, καὶ νῦν εἰ εὕρηκα χάριν ἐν ὀφθαλμοῖς σου, διασωθή­σομαι δὴ καὶ ὄψομαι τοὺς ἀδελφούς μου· διὰ τοῦτο οὐ παραγέγονεν ἐπὶ τὴν τράρε­ζαν τοῦ βασιλέως.

29 and he said, Let me go, I pray thee, for we have a family sacrifice in the city, and my brethren have sent for me; and now, if I have found grace in thine eyes, I will even go overEA and see my brethren: therefore he is not present at the table of the king.

29 And he said: Let me go, for there is a solemn sacrifice in the city, X one of my brethren hath sent for me: and now if I have found favour in thy eyes, I will go quickly, and see my brethren. For this cause he came not to the king's table.

29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath comman­ded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table.

29 and he said, ‘Please send me, for there will be an animal-sacrifice for our family in that town, and as for me, my brother{s} have made it mandatory for me. So now, if I have found favor in your eyes, please let me slip away and see my brothers.’ That’s why he hasn’t come to the king’s table.”

29 וַיֹּאמֶר שַׁלְּחֵנִי נָא כִּי זֶבַח EBמִשְׁפָּחָה לָנוּ בָּעִיר וְהוּא צִוָּהEC-לִי אָחִי וְעַתָּה אִםED- מָצָאתִי חֵן בְּעֵינֶיךָ אִמָּלְטָה נָּא וְאֶרְאֶה אֶת- אֶחָי עַל-כֵּן לֹא- בָא אֶל-שֻׁלְחַן הַמֶּלֶךְ: ס

30 καὶ ἐθυμώθη ὀργῇ Σαουλ ἐπὶ Ιωναθαν [σφόδρα] καὶ εἶπεν αὐτῷ Υἱὲ κορασίων αὐτο­μολ­ούν­τωνEE, οὐ [γὰρ] οἶδα ὅτι μέτοχοςEF εἶ σὺ τῷ υἱῷ Ιεσσαι εἰς αἰσχύνην σου καὶ εἰς αἰσχύνην ἀπο­καλύψεωςEG μητρός σου;

30 And Saul was [exceedingly] angry with Jonathan, and said to him, Thou son of traitorous damsels! [for] do I not know that thou art an accomplice with the son of Jessae to thy same, and to the shame of thy mother's nakedness?

30 Then Saul being angry against Jonathan, said to him: Thou son of a woman that is the ravisher [of a man], do I not know that thou lovest the son of Isai to thy own confusion, and to the confusion of thy shameless mother?

30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious wom­an, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?

30 Then Saul’s anger {really} ignited against Jonathan, and he said to him, “Son of rebellious {girls}!

Didn’t I know that you have been campaignnig for the son of Jesse, to your shame and to the shame of your mother’s exposure?

30 וַיִּחַר-אַףEH שָׁאוּל בִּיהוֹנָתָןEI וַיֹּאמֶר לוֹ בֶּן- נַעֲוַתEJ הַמַּרְדּוּת

הֲלוֹא יָדַעְתִּי כִּי-בֹחֵר אַתָּה לְבֶן-יִשַׁי לְבָשְׁתְּךָ וּלְבֹשֶׁת עֶרְוַת אִמֶּךָ:

31 ὅτι πάσας τὰς ἡμέρας, ἃς ὁ υἱὸς Ιεσσαι ζῇ ἐπὶ τῆς γῆς, οὐχ ἑτοιμασ­θήσεταιEK X ἡ βασιλεία σου· νῦν οὖν ἀποστείλας λαβὲ τὸν νεανίαν, ὅτι υἱὸς θανάτου οὗτος.

31 For so long as the son of Jessae lives upon the earth, X X thy kingdom shall not be established: now then send and take the young man, for he shall surely die.

31 For as long as the son of Isai liveth upon earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and fetch him to me: for he is the son of deathEL.

31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.

31 - that all the days in which the son of Jesse lives upon the earth {} your kingdom will not be established? So now, send servants and capture {this young man}, for he is worthy of death.”

31 כִּי כָל- הַיָּמִים אֲשֶׁר בֶּן-יִשַׁי חַי עַל- הָאֲדָמָה לֹא תִכּוֹן אַתָּהEM וּמַלְכוּתֶךָ וְעַתָּה שְׁלַח וְקַח אֹתוֹ אֵלַיEN כִּי בֶן-מָוֶת הוּא: ס

32 καὶ ἀπεκρίθη Ιωναθαν τῷ Σαουλ X X X X Ἵνα τί ἀποθνῄσκει; τί πεποίηκεν;

32 And Jonathan answered Saul X X X X X X, Why is he to die? What has he done?

32 And Jona­than answering Saul, his father, X said X X: Why shall he die? What hath he done?

32 And Jona­than answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?

32 But Jona­than answered Saul his father and said {}, “Why should he be put to death? What has he done?”

32 וַיַּעַן יְהוֹנָתָן אֶת-שָׁאוּל אָבִיו וַיֹּאמֶר אֵלָיוEO לָמָּה יוּמַת מֶה עָשָׂהEP:

33 καὶ ἐπῆρεν Σαουλ τὸ δόρυ ἐπὶ [Ιωναθαν] τοῦ θανατῶσαι αὐτόν. καὶ ἔγνω Ιωναθαν ὅτι συν­τετέλεσται [ἡ κακία] αὕτη παρὰ τοῦ πατ­ρὸς αὐτοῦ θανατῶ­σαι τὸν Δαυιδ,

33 And Saul lifted up his spear against [Jonathan] to slay him: so Jonathan knew that this [evil] was determined on by his father to slay David.

33 And Saul caught up a spear to strike him. And Jonathan understood that it was determined by his father to kill David.

33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.

33 Then Saul hurled his spear at him to strike him, (So Jona­than knew that it was fully-intnded with his father to put David to death.)

33 וַיָּטֶלEQ שָׁאוּל אֶת-הַחֲנִית עָלָיו לְהַכֹּתוֹ וַיֵּדַע יְהוֹנָתָן כִּי-כָלָה הִיאER מֵעִם אָבִיו לְהָמִית אֶת-דָּוִד: ס

34 καὶ ἀνεπήδη­σεν Ιωναθαν ἀπὸ τῆς τραπέ­ζης ἐν ὀργῇ θυμοῦ καὶ οὐκ ἔφαγεν ἐν τῇ δευτέρᾳ τοῦ μηνὸς ἄρτον, ὅτι ἐθραύσθηES ἐπὶ τὸν Δαυιδ, ὅτι συνετέλεσενET [ἐπ᾿] αὐτὸν ὁ πατὴρ αὐτοῦ.

34 And Jona­than sprang up from the table in great anger, and did not eat bread on the 2nd day of the month, for he grieved bitterly for David, because his father determined [on mischief against] him.

34 So Jonathan rose from the table in great an­ger, and did not eat bread on the second day [after] the new moon. For he was grieved for David, because his father had put him to confusion.

34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.

34 and Jona­than {leapt} from the table, burning with anger, and he did not eat food on that second day of the new moon, because he was grieved on behalf of David, since his father had dishonored him.

34 וַיָּקָםEU יְהוֹנָתָן מֵעִםEV הַשֻּׁלְחָן בָּחֳרִי- אָף וְלֹא-אָכַל בְּיוֹם-הַחֹדֶשׁ הַשֵּׁנִי לֶחֶם כִּי נֶעְצַב אֶל-דָּוִד כִּי הִכְלִמוֹ אָבִיו: ס

35 Καὶ ἐγενήθη πρωὶ καὶ ἐξ­ῆλθεν Ιωναθαν εἰς ἀγρόν, [καθ­ὼς ἐτάξατο] εἰς τὸ μαρτύριον ΔαυιδEW, καὶ παιδάριον μικ­ρὸν μετ᾿ αὐτοῦ.

35 And morning came, and Jona­than went out to the field, [as he appointed to do] for a signal to David, and a little boy was with him.

35 And when the morning came, Jonathan went into the field according to the appointment with Dav­id, and a little boy with him.

35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.

35 So it was, that, in the morning, Jonathan went out to the field for the appointment with David, and a small servant-boy was with him.

35 וַיְהִי בַבֹּקֶר EX וַיֵּצֵא יְהוֹנָתָן הַשָּׂדֶה לְמוֹעֵד דָּוִד וְנַעַר קָטֹן עִמּוֹ:

36 καὶ εἶπεν τῷ παιδαρίῳ X Δράμε, εὑρέ μοι τὰς σχίζ­αςEY, ἐν αἷς ἐγὼ ἀκοντί­ζω· [καὶ] τὸ παι­δά­ριον ἔδραμε, καὶ αὐτὸς ἠκόν­τιζε τῇ σχίζῃ [καὶ] παρήγαγ­ενEZ αὐτήν.

36 And he said to the boy, Run, find me the arrows which I shoot: [and] the boy ran, and [Jonathan] shot an arrow, and sent it beyond him.

36 And he said to his boy: Go, and fetch me the arrows which I shoot. [And] when the boy ran, he shot another arrow beyond [the boy].

36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him.

36 And he said to {the} servant-boy, “Run, find {for me} the arrows that I am shooting.” {And} while the servant-boy ran, he himself shot the arrow past him {toward the town}.

36 וַיֹּאמֶר לְנַעֲרוֹFA רֻץ מְצָא נָא אֶת- הַחִצִּיםFB אֲשֶׁר אָנֹכִי מוֹרֶה הַנַּעַרFC רָץ וְהוּא-יָרָה הַחֵצִי לְהַעֲבִרוֹFD:

37 καὶ ἦλθεν τὸ παιδάριον ἕως τοῦ τόπου τῆς σχίζης, οὗ ἠκόν­τιζεν Ιωναθαν, καὶ ἀνεβόησεν Ιωναθαν ὀπίσω τοῦ νεανίου καὶ εἶπεν Ἐκεῖ ἡ σχίζα ἀπὸ σοῦ καὶ ἐπέκεινα·

37 And the boy came to the place where the arrow was which Jonathan shot; and Jona­than cried out after the lad, and said, The arrow is on that side of thee and beyond [thee].

37 The boy there­fore came to the place of the arrow which Jonathan had shot: and Jona­than cried after the boy, and said: Behold the arrow is [there] further beyond thee.

37 And when the lad was come to the place of the arrow which Jon­athan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee X X?

37 Then, when the servant-boy came up to the landing-place of the arrow that Jonathan had shot, Jonathan called out after the servant-boy and said, “{See,} the arrow is further from you and beyond!”

37 וַיָּבֹא הַנַּעַר עַד-מְקוֹם הַחֵצִי אֲשֶׁר יָרָה יְהוֹנָתָן וַיִּקְרָא יְהוֹנָתָן אַחֲרֵי הַנַּעַר וַיֹּאמֶר הֲלוֹאFE הַחֵצִי מִמְּךָ וָהָלְאָה:

38 καὶ ἀνεβόη­σεν Ιωναθαν ὀπίσω τοῦ παι­δαρίου [αὐτοῦ] λέγων Ταχύνας σπεῦσον καὶ μὴ στῇς· καὶ ἀνέ­λεξεν τὸ παιδ­άριον Ιωναθαν τὰς σχίζας X Χ FF πρὸς τὸν κύριον αὐτοῦ.

38 And Jona­than cried out after his boy, saying, Make all speed, and stay not. And Jonathan's boy gathered up the arrow[s], and brought [the arrows] to his master.

38 And Jona­than cried [again] after the boy, saying: Make haste speedily, stand not. And Jona­than's boy gathered up the arrow[s], and brought them to his master:

38 And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrow[s], and came to his master.

38 Jonathan also called out after the servant-boy, “Please hustle quickly; don’t stand around,” so Jonathan’s servant-boy picked up the arrow{s} and {brought them} to his master.

38 וַיִּקְרָא יְהוֹנָתָן אַחֲרֵי הַנַּעַרFG מְהֵרָה חוּשָׁה אַל-תַּעֲמֹד וַיְלַקֵּט נַעַר יְהוֹנָתָן אֶת- הַחֵצִי FH וַיָּבֹאFI אֶל- אֲדֹנָיו:

39 καὶ τὸ παιδ­άριον οὐκ ἔγνω οὐθέν, πάρεξ Ιωναθαν καὶ Δαυιδ ἔγνωσαν τὸ ῥῆμα.

39 And the boy knew nothing, only Jonathan and David knew X XFJ.

39 And he knew not at all what was doing: [for] only Jonathan and David knew the matter.

39 But the lad knew not any thing: only Jonathan and David knew the matter.

39 (The servant-boy, however, did not know anything; only Jona­than and David knew about the matter.)

39 וְהַנַּעַר לֹא- יָדַע מְאוּמָה אַךְ יְהוֹנָתָן וְדָוִד יָדְעוּ אֶת-הַדָּבָרFK:

40 καὶ Ιωναθαν ἔδωκεν τὰ σκεύη αὐτοῦ ἐπὶ τὸ παιδ­ά­ριον X X αὐτοῦ καὶ εἶπεν τῷ παιδ­αρίῳ αὐτοῦ Πορ­εύου [εἴσ]ελθε [εἰς] τὴν πόλιν.

40 And Jona­than gave his weapons to his boy X X, and said to his boy, Go, enter [into] the city.

40 Jonathan therefore gave his arms to the boy X X, and said to him: Go, and carry them into the city.

40 And Jona­than gave his artillery unto his lad X X, and said unto him, Go, carry them to the city.

40 Anyway, Jonathan gave his gear to the servant-boy who was with him and said to him, “Go, bring them to town.”

40 וַיִּתֵּן יְהוֹנָתָן אֶת-כֵּלָיו אֶלFL- הַנַּעַר אֲשֶׁר-לוֹ וַיֹּאמֶר לוֹ לֵךְ הָבֵיא הָעִירFM:

41 καὶ ὡς εἰσ­ῆλθεν τὸ παιδά­ριον, καὶ Δαυιδ ἀνέστη ἀπὸ τοῦ εργαβFN καὶ ἔπεσ­εν ἐπὶ πρόσ­ωπον αὐτοῦFO X καὶ προσεκύνη­σεν αὐτῷ τρίς, καὶ κατεφίλησεν ἕκα­σ­τος τὸν πλη­σίον αὐτοῦ, καὶ ἔκλαυ­σεν ἕκασ­τος τῷ πλησίονFP αὐτοῦ ἕως συν­τελ­είας μεγάληςFQ.

41 And when the lad went in, then David arose from the argab, and fell upon his face, X and did obeisance to him three times, and they kissed each other, and wept for each other, for a great while.

41 And when the boy was gone, X David rose out of [his place], which was toward the south, and falling on his face to the ground, adored thrice: and kissing one another, X they wept together; but David more.

41 And as soon as the lad was gone, X David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.

41 {And} when the servant-boy had gone, David got up from the southern side and fell with his nose to the ground and bowed himself three times, then the men kissed as friends, and each wept over his friend, David making a big deal of it.

41 FRהַנַּעַר בָּא וְדָוִד קָם מֵאֵצֶל הַנֶּגֶבFS וַיִּפֹּל לְאַפָּיו אַרְצָה וַיִּשְׁתַּחוּ שָׁלֹשׁ פְּעָמִים וַיִּשְּׁקוּ אִישׁ אֶת-רֵעֵהוּ וַיִּבְכּוּ אִישׁ אֶת-רֵעֵהוּ עַד- דָּוִד הִגְדִּילFT:

42 καὶ εἶπεν Ιωναθαν Πορεύου εἰς εἰρήνην, καὶ ὡς ὀμωμόκαμεν ἡμεῖς ἀμφότεροι ἐν ὀνόματι κυρίου λέγοντες Κύριος ἔσται [μάρτυς] ἀνὰ μέσον ἐμοῦ καὶ σοῦ καὶ ἀνὰ μέσον τοῦ σπέρματός μου καὶ ἀνὰ μέσον τοῦ σπέρματός σου ἕως αἰῶνος. (21:1) καὶ ἀνέστη [Δαυιδ] καὶ ἀπῆλθεν, καὶ Ιωναθαν εἰσῆλθεν εἰς τὴν πόλιν.

42 And Jonathan said to David, Go in peace, and as we have both sworn in the name of the Lord, saying, The Lord shall be [witness] between me and thee, and between my seed and thy seed for ever--even so let it be. And [David] arose and departed, and Jonathan went into the city.

42 And Jonathan said to David: Go in peace: and let all stand that we have sworn both of us in the name of the Lord, saying: The Lord be between me and thee, and between my seed and thy seed for ever. (20:43) And [David] arose, and departed: and Jonathan went into the city.

42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.

42 Presently Jonathan said to David, “Go into the peace, which the two of us have sworn out for ourselves in the name of Yahweh saying, ‘Yahweh will be between me and you, and between my offspring and your offspring for ever.’” Then {David} got up and started walking, and Jonathan went to his town.

42 וַיֹּאמֶר יְהוֹנָתָן לְדָוִד לֵךְ לְשָׁלוֹם אֲשֶׁר נִשְׁבַּעְנוּ שְׁנֵינוּ אֲנַחְנוּFU בְּשֵׁם יְהוָה לֵאמֹר יְהוָה יִהְיֶה בֵּינִי וּבֵינֶךָ וּבֵין זַרְעִי וּבֵין זַרְעֲךָ עַד-עוֹלָם: פ 21:1וַיָּקָםFV וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר

 

I Samuel CHAPTER 21

vs. 1-9 Provision From the Lord

1 Samuel 21:1-9 - Side-by side comparison of versionsFW

LXX

Brenton

DRB

KJV

NAW

MT

2 Καὶ ἔρχεται Δαυιδ εἰς Νομβα πρὸς ΑβιμελεχFX τὸν ἱερέα. καὶ ἐξέστηFY Αβιμελεχ τῇ ἀπαντήσει αὐτοῦFZ καὶ εἶπεν αὐτῷ Τί ὅτι σὺ μόνος καὶ οὐθεὶς μετὰ σοῦ;

1 And David comes to Nomba to Abimelech the priest: and Abimelech was amazed at meeting him, and said to him, Why art thou alone, and nobody with thee?

1 And David came to Nobe, to Achimelech, the priest and Achimelech was astonished at David's coming. And he said to him: Why art thou alone, and no man with thee?

1 Then came David to Nob to Ahimelech the priest: and Ahimelech was afraidGA at the meeting of David, and said unto him, Why art thou alone, and no man with thee?

1 So David went to Nob, to Achi­melek the priest, but Achimelek was skittish about welcoming {him}, and he said to him, “Why is it that you are by yourself, and there is not a man with you?”

2 וַיָּבֹא דָוִד נֹבֶהGB אֶל-אֲחִימֶלֶךְ הַכֹּהֵן וַיֶּחֱרַד אֲחִימֶלֶךְ לִקְרַאת דָּוִד וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה לְבַדֶּךָ וְאִישׁ אֵין אִתָּךְGC:

3 καὶ εἶπεν Δαυιδ τῷ XGD ἱερεῖ Ὁ βασιλεὺς ἐντέταλταί μοι ῥῆμα [σήμερον] καὶ εἶπέν μοι Μηδεὶς γνώτω X τὸ ῥῆμα, [περὶ] οὗ ἐγὼ ἀποστέλλω σε καὶ [ὑπὲρ] οὗ ἐντέταλμαί σοι· καὶ τοῖς παιδαρίοις διαμεμαρτύρημαιGE ἐν τῷ τόπῳ [τῷ λεγομένῳ Θεοῦ πίστις,] Φελλανι ΑλεμωνιGF

2 And David said to X the priest, The king gave me a command [to-day], and said to me, Let no one know X the matter [on] which I send thee, and [concerning] which I have charged thee: and I have charged my servants to be in the place [that is called, The faithfulness of God,] phellani maemoni.

2 And David said to Achimelech, the priest: The king hath commanded me a business, and said X X: Let no man know X the thing [for] which thou art sent by me, and what [manner of] commands I have given thee: and I have appointed my servants to such and such a place.

2 And David said unto Ahimelech the priest, The king hath commandedGG me a businessGH, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointedGI my servants to such and suchGJ a place.

2 And David said to {} the priest, “The king commanded a thing of me, and said to me, ‘No one should know anything about this thing for which I am sending you and which I have commanded you.’ Furthermore, I have {made an appointment} with my servants at such-and-such a place.

3 וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ הַכֹּהֵן הַמֶּלֶךְ צִוַּנִי דָבָר וַיֹּאמֶר אֵלַי אִישׁ אַל-יֵדַע מְאוּמָה אֶת-הַדָּבָר אֲשֶׁר- אָנֹכִי שֹׁלֵחֲךָ וַאֲשֶׁר צִוִּיתִךָ וְאֶת- הַנְּעָרִים יוֹדַעְתִּיGK אֶל-מְקוֹם פְּלֹנִי אַלְמוֹנִיGL:

4 καὶ νῦν εἰ εἰσὶν ὑπὸ τὴν χεῖρά σου πέντε ἄρτοι, δὸς εἰς χεῖρά μου X τὸ εὑρεθένGM.

3 And now if there are under thy hand five loaves, give into my hand X what is ready.

3 Now therefore if thou have [any thing] at hand, [though it were but] five loaves, give X X me, or whatsoever thou canst find.

3 Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is presentGN.

3 So now {if} there are 5 bread-loaves under your management, give them into my hand – or whatever can be found.”

4 וְעַתָּה מַה-יֵּשׁ תַּחַת-יָדְךָ חֲמִשָּׁה- לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא:

5 καὶ ἀπεκρίθη ὁ ἱερεὺς τῷ Δαυιδ καὶ εἶπεν Οὐκ εἰσὶν ἄρτοι βέβηλοι X ὑπὸ τὴν χεῖρά μου, ὅτι ἀλλ᾿ ἢ ἄρτοι ἅγιοι εἰσίν· εἰ πεφυλαγ­μένα τὰ παιδάριά ἐστιν XGO ἀπὸ γυναι­κός, [καὶ φάγεται].

4 And the priest answered David, and said, There are no common loaves under my hand, for [I have none] but holy loaves: if the young men have been kept at least from women, [then they shall eat them].

4 And the priest answered David, saying: I have no common bread at X hand, but only holy bread X, if the young men be clean, especially from women?

4 And the priest answered David, and said, There is no commonGP bread under mine hand, but there is hallowedGQ bread; if the young men have kept themselves at least from women.

4 And the priest answered David and said, “There is no ordinary bread under my management, but there is holy bread. If your serv­ants have kept themselves at least from a woman, {then let them eat of it}.”

5 וַיַּעַן הַכֹּהֵן אֶת- דָּוִד וַיֹּאמֶר אֵין-לֶחֶם חֹל אֶלGR-תַּחַת יָדִי כִּי-אִם-לֶחֶם קֹדֶשׁ יֵשׁ אִם-נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁהGS: פ

6 καὶ ἀπεκρίθη Δαυιδ τῷ ἱερεῖ καὶ εἶπεν αὐτῷ Ἀλλὰ [ἀπὸ] γυναικὸς ἀπεσχήμεθαGT X X X ἐχθὲς [καὶ] τρίτην [ἡμέραν]· ἐν τῷ ἐξελθεῖν με [εἰς ὁδὸν] X γέγονε πάνταGU τὰ παιδάρια ἡγνισμένα, καὶ αὐτὴ ἡ ὁδὸς βέβηλος, X διότι ἁγιασθήσεται σήμερον διὰ τὰ σκεύη μου.

5 And David answered the priest, and said to him, Yea, we have been kept from women for X three X day[s]: when I came forth [for the journey] X all the young men were purified; but this expedition is unclean, X wherefore it shall be sanctified this day because of my weapons.

5 And David answered the priest, and said to him: Truly, as to what concerneth wom­en, we have refrained ourselves from yesterday [and] the day before, when we came out, and the vessels of the young men were holy. Now this way is defiled, but it shall also be sanctified this day in the vessels.

5 And David answered the priest, and said unto him, Of a truthGV women have been kept from us about these three daysGW, since I came out, and the vessels of the young men are holy, and the breadGX is in a manner common, yea, though it wereGY sanctified this day in the vessel.

5 Then David re­plied to the priest and said to him, “Indeed {we have restrained oursel­ves} from a wo­m­an {since} 3 days ago when I went out, and the persons of my serv­ants have continued to be holy although it is an ordinary journey - now all the more so today in the person there will be holiness!”

6 וַיַּעַן דָּוִד אֶת-הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם-אִשָּׁה עֲצֻרָהGZ-לָנוּ כִּתְמוֹלHA שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי- הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי:

7 καὶ ἔδωκεν αὐτῷ [ΑβιμελεχHB] ὁ ἱερεὺς [τοὺς ἄρτους] τῆς προθέσεωςHC, ὅτι οὐκ ἦν ἐκεῖ ἄρτος ὅτι ἀλλ᾿ ἢ ἄρτοι τοῦ προσώπου οἱ ἀφῃρημένοι ἐκ προσώπου κυρίου παρατεθῆναι ἄρτον θερμὸν ἡμέρᾳ ἔλαβεν αὐτούς.

6 So[Abimelech] the priest gave him the shewbread; for there were no loaves there, but only the presence loaves which had been removed from the presence of the Lord, in order that hot bread should be set on, on the day [on which] he took them.

6 The priest therefore gave him hallowed [bread]: for there was no bread there, but only the loaves of proposition, which had been taken away from before the face of the Lord, that hot loaves might be set up X X X X.

6 So the priest gave him hallowedHD bread: for there was no bread there but the shewbreadHE, that was takenHF from before the LORD, to put hot bread in the day when it was taken away.

6 So the priest gave what was holy to him, for there was no bread there except the bread of the Presence which was removed from before the face of Yahweh to set out hot bread on the day it was to be taken.

7 וַיִּתֶּן-לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא-הָיָה שָׁם לֶחֶם כִּי-אִם-לֶחֶם הַפָּנִים הַמּוּסָרִיםHG מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחוֹ:

8 καὶ ἐκεῖ ἦν ἓν τῶν παιδαρίων τοῦ Σαουλ ἐν τῇ ἡμέρᾳ ἐκείνῃ συνεχ­όμεν­οςHH [νεεσ­σαρανHI] ἐνώπιον κυρίου, καὶ ὄνομα αὐτῷ Δωηκ ὁ ΣύροςHJ νέμων τὰς ἡμιόνουςHK X Σαουλ.

7 And there was there on that day one of Saul's servants detained before the Lord, and his name was Doec the Syrian, tending the mules of Saul.

7 Now a certain man of the servants of Saul was there X that day, within the tabernacle of the Lord: and his name was Doeg, an Edomite, the chiefest of Saul's herdsmen.

7 Now a certain man of the servants of Saul was there X that day, detained before the LORD; and his name was Doeg, an Edom­ite, the chiefest of the herdmen that belonged to Saul.

7 Now on that day, there was a man there from the servants of Saul who was restrained before the face of Yahweh, and his name was Doeg the Edomite, chief of the shepherds which [worked] for Saul.

8 וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל בַּיּוֹם הַהוּא נֶעְצָר לִפְנֵי יְהוָה וּשְׁמוֹ דֹּאֵג הָאֲדֹמִי אַבִּיר הָרֹעִים אֲשֶׁר לְשָׁאוּל:

9 καὶ εἶπεν Δαυιδ πρὸς Αβιμελεχ Ἰδὲ εἰ ἔστιν ἐνταῦθα ὑπὸ τὴν χεῖρά σου δόρυ ἢ ῥομφαία, ὅτι τὴν ῥομφαίαν μου καὶ τὰ σκεύη οὐκ εἴληφα ἐν τῇ χειρί μου, ὅτι ἦν τὸ ῥῆμα τοῦ βασιλέως [κατὰ] σπουδήν.

8 And David said to Abimelech, See if there is here under thy hand spear or sword, for I have not brought in my hand X my sword or my weapons, for the word of the king was urgent.

8 And David said to Achimelech: Hast thou X here at hand a spear, or a sword? for I brought not X my [own] sword, nor my [own] weapons with X me, for the king's business required haste.

8 And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with X me, because the king's business requiredHL hasteHM.

8 Anyway, David said to Achi­melek, “Now, isn’t there a spear or a sword under your management here? For I did not take in my hand either my sword or my weapons, since the word of the king was urgent.”

9 וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ וְאִין יֶשׁ-פֹּה תַחַת-יָדְךָ חֲנִית אוֹ-חָרֶב כִּי גַם-חַרְבִּי וְגַם-כֵּלַי לֹא-לָקַחְתִּי בְיָדִי כִּי-הָיָה דְבַר-הַמֶּלֶךְ נָחוּץHN: ס

10 καὶ εἶπεν ὁ ἱερεύς [Ἰδοὺ] ἡ ῥομφαία Γολιαθ τοῦ ἀλλοφύλου, ὃν ἐπάταξας ἐν τῇ κοιλάδι ΗλαHO, καὶ αὐτὴ ἐνειλημένη ἐν X ἱματίῳ·X X XHP εἰ ταύτην λήμψῃ σεαυτῷ, λαβέ, ὅτι οὐκ ἔστιν ἑτέρα πάρεξ ταύτης ἐνταῦθα. καὶ εἶπεν Δαυιδ [Ἰδοὺ] οὐκ ἔστιν ὥσπερ αὐτή, δός μοι αὐτήν.

9 And the priest said, [Behold] the sword of Goliath the Philistine, whom thou smotest in the valley of Ela; and it is wrapt in a cloth X X X: if thou wilt take it, take it for thyself, for there is no other except it here. And David said, [Behold], there is none like it; give it me.

9 And the priest said: [Lo], here is the sword of Goliath, the Philistine, whom thou slewest in the valley of Terebinth, X X wrapped up in a cloth behind the ephod: if thou wilt take this, take it X, for here there is no other but this X X. And David said: There is none like that, give it me.

9 And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: X X for there is no other save that X here. And David said, There is none like that; give it me.

9 And the priest said, “The sword of Goliath the Philistine which you struck down in the valley of Elah, see, it is covered in the cloak behind the ephod. If it is for you to take for yourself, take it, for there is no other in here except it.” And David said, “There is none like it; Give it to me!”

10 וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר-הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּהHQ-הִיא לוּטָהHR בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹדHS אִם-אֹתָהּ תִּקַּח-לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי:

11 [καὶ ἔδωκεν αὐτὴν αὐτῷ]· καὶ ἀνέστη Δαυιδ καὶ ἔφυγεν ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐκ προσώπου Σαουλ. Καὶ ἦλθεν [Δαυιδ] πρὸς Αγχους βασιλέα Γεθ.

10 [And he gave it him;] and David arose, and fled in that day from the presence of Saul: and [David] came to Anchus king of Geth.

10 And David arose and fled that day from the face of Saul: and came to Achis, the king of Geth:

10 And David arose, and fled that day for fearHT of Saul, and went to Achish the king of Gath.

10 Then David got up and fled on that day from the presence of Saul, so he went to Acish, king of Gath.

11 וַיָּקָם דָּוִד וַיִּבְרַחHU בַּיּוֹם- הַהוּא מִפְּנֵי שָׁאוּל וַיָּבֹא אֶל-אָכִישׁ מֶלֶךְ גַּת:

Seeking Asylum in Philistia

1) put his trust in God,

2) it was not in any religious matter which tended to the deniall of his faith, but [was merely] in his civill behaviour:

3) neither did any receive hurt thereby, but he intended his own deliverance without damage to any.”

      1. God is all -powerful. He can stop the hand of evil men even as He did for David when he fled to Samuel at Naioth of Ramah.

      2. God is just. He not only can but will punish the evil men in the final tally.

      3. God loves me, but I am not indispensable. So what if I die? Paul (Phil. 1:21-23) says that it would be "gain," for I will be with Jesus! In that day, God's people must fear God more than they fear man and simply obey God, no matter what. God will be more pleased with our faithfulness to Him than He would be with how long we manage to retain our possessions and our lives on earth!


1 Samuel 21:10 - 15 – Side-by side comparison of versionsHV

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11 [καὶ ἔδωκεν αὐτὴν αὐτῷ]· καὶ ἀνέστη Δαυιδ καὶ ἔφυγεν ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐκ προσώπου Σαουλ. Καὶ ἦλθεν [Δαυιδ] πρὸς Αγχους βασιλέα Γεθ.

10 [And he gave it him;] and David arose, and fled in that day from the presence of Saul: and [David] came to Anchus king of Geth.

10 And David arose and fled that day from the face of Saul: and came to Achis, the king of Geth:

10 And David arose, and fled that day for fearHW of Saul, and went to Achish the king of Gath.

10 Then David got up and fled on that day from the presence of Saul, so he went to Akish, king of Gath.

11 וַיָּקָםHX דָּוִד וַיִּבְרַחHY בַּיּוֹם- הַהוּא מִפְּנֵי שָׁאוּל וַיָּבֹא אֶל-אָכִישׁ מֶלֶךְ גַּת:

12 καὶ εἶπαν οἱ παῖδες Αγχους πρὸς αὐτόν Οὐχὶ οὗτος Δαυιδ ὁ βασιλεὺς τῆς γῆς; οὐχὶ τούτῳ ἐξῆρχονHZ αἱ χορεύουσαι λέγουσαι Ἐπάταξεν Σαουλ ἐν χιλιάσιν αὐτοῦ καὶ Δαυιδ ἐν μυριάσιν αὐτοῦ;

11 And the servants of Anchus said to him, Is not this David the king of the land? Did not the dancing women begin the song to him, saying, Saul has smitten his thousands, and David his ten thousands?

11 And the servants of Achis, [when they saw David,] said to him: Is not this David, the king of the land? Did they not sing to him in their dances, saying: Saul hath slain his thousands, and David his ten thousands?

11 And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?

11 But the servants of Akish said to him, “Isn’t this David, king of the land? Wasn’t it about this guy that they were singing antiphonally during their circle-dances, saying, ‘Saul struck down his thousands, but David his multiplied tens of thousands’?”

12 וַיֹּאמְרוּ עַבְדֵי אָכִישׁ אֵלָיו הֲלוֹא- זֶה דָוִד מֶלֶךְ הָאָרֶץ הֲלוֹא לָזֶה יַעֲנוּIA בַמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל בַּאֲלָפָָוֹIB וְדָוִד בְּרִבְבֹתוֹ בְּרִבְבֹתָיו:

13 καὶ ἔθετο Δαυιδ τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτοῦ καὶ ἐφοβήθη σφόδρα ἀπὸ προσώπου Αγ­χους βασιλέως Γεθ.

12 And David laid up the words in his heart, and was greatly afraid of Anchus king of Geth.

12 But David laid up these words in his heart, and was exceedingly afraid at the face of Achis, the king of Geth.

12 And David laid up these words in his heart, and was soreIC afraid of Achish the king of Gath.

12 Then David sank these words into his heart and became very scared of the presence of Akish, king of Gath.

13 וַיָּשֶׂם דָּוִד אֶת-הַדְּבָרִים הָאֵלֶּה בִּלְבָבוֹ וַיִּרָא מְאֹד מִפְּנֵי אָכִישׁ מֶלֶךְ-גַּת:

14 καὶ ἠλλοίωσενID τὸ πρόσωπον αὐτοῦ ἐνώπιον αὐτοῦXIE καὶ προσεποιήσατοIF ἐν τῇ ἡμέρᾳ ἐκείνῃIG καὶ ἐτυμπάνιζενIH ἐπὶ ταῖς θύραις τῆς [πόλεως καὶ παρεφέρετο ἐν ταῖς χερσὶν αὐτοῦ καὶ ἔπιπτεν ἐπὶ τὰς θύρας τῆς] πύλης, καὶ τὰ σίελα αὐτοῦ κατέρρει ἐπὶ τὸν πώγωνα αὐτοῦ.

13 And he chan­ged his appearance before him, and feigned himself a false character in that day; and drum­med upon the doors of the [city, and used extravagant gestures with his hands, and fell against the doors of the] gate, and his spittle ran down upon his beard.

13 And he changed his countenance before X them, and slipt down between their hands: and he stumbled against the doors of the gate, and his spittle ran down upon his beard.

13 And he changed his behaviourII before X them, and feigned himself madIJ in their hands, and scrabbledIK on the doors of the gate, and let his spittle fallIL down upon his beard.

13 So he resorted to duplicity in his presentation of himself in their eyes, and acted insanely while in their control, and banged up the doors of the gate and let his drool run down his beard.

14 וַיְשַׁנּוֹIM אֶת-טַעְמוֹ בְּעֵינֵיהֶםIN וַיִּתְהֹלֵלIO בְּיָדָם וַיְתַוIP עַל-דַּלְתוֹת הַשַּׁעַר וַיּוֹרֶד רִירוֹ אֶל-זְקָנוֹ:

15 καὶ εἶπεν Αγχους πρὸς τοὺς παῖδας αὐτοῦ Ἰδοὺ ἴδετε ἄνδρα ἐπίλημπτονIQ· ἵνα τί εἰσηγάγετε αὐτὸν πρός με;

14 And Anchus said to his servants, Lo! ye see the man is mad: why have ye brought him in to me?

14 And Achis said to his servants: X You saw the man was mad: why have you brought him to me?

14 Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me?

14 And Akish said to his servants, “Look, y’all can see the man is raving-mad! What are you bringing him to me for?

15 וַיֹּאמֶר אָכִישׁ אֶל-עֲבָדָיו הִנֵּה תִרְאוּ אִישׁ מִשְׁתַּגֵּעַ לָמָּה תָּבִיאוּ אֹתוֹ אֵלָי:

16 ἦ ἐλαττοῦμαι ἐπιλήμπτων ἐγώ, ὅτι εἰσαγειόχατε αὐτὸν ἐπιλημπτεύεσθαι πρός με; οὗτος οὐκ εἰσελεύσεται εἰς οἰκίαν.

15 Am I in want of madmen, that ye have brought him in to me to play the madman? He shall not come into the house.

15 Have we need of mad men, that you have brought in this fellow, to play the madman in my presence? shall this fellow come into my house?

15 Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house?

15 Am I lacking in raving-madmen that y’all have to bring in this guy to rave for me? Is this guy going to come in to my house?”

16 חֲסַר מְשֻׁגָּעִים אָנִי כִּי-הֲבֵאתֶם אֶת-זֶה לְהִשְׁתַּגֵּעַ עָלָי הֲזֶה יָבוֹא אֶל-בֵּיתִי: ס

 

I Samuel CHAPTER 22

Seeking Asylum in Moab

Seeking Asylum in the Judean Wilderness

      1. They were “distressed” (imagine being squeezed from different directions by people who want to get rid of you until you can’t hang in there any longer),

      2. They were “indebted” (not able to make enough money to make ends meet - all you have to your name is debt, and your creditors – the loan sharks – are threatening you with slavery),

      3. and they were literally “bitter of soul” – other versions translate it “discontent” (all you’ve had is hard, bitter experiences, and that has shrivelled and dried up your soul)

Conclusion

  1. God's providences sometimes seem to run counter to his promises, for the trial of his people's faith, and the glorifying of his name, in the accomplishment of his counsels...” ~Matthew Henry

  1. In the midst of the deep trouble, David begins his psalm with the confession, ‘I will bless the Lord at all times’ (Ps. 34:1). Such is the confession of the one who trusts in the Lord regardless of the external situation.” ~David Tsumura (NICOT)

  1. According to the counsels of God, David was not to seek for refuge outside the land; not only that he might not be estranged from his fatherland and the people of Israel, which would have been opposed to his calling to be the king of Israel, but also that he might learn to trust entirely in the Lord as his only refuge and fortress.” ~Keil & Delitzsch


1 Samuel 22:1-5 – Side-by side comparison of versionsIR

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1 Καὶ ἀπῆλθεν ἐκεῖθεν Δαυιδ καὶ διεσώθη [καὶ ἔρχεται] εἰς τὸ σπήλαιον τὸ Οδο­λλαμ. καὶ ἀκούουσιν οἱ ἀδελφοὶ αὐτοῦ καὶ XIS ὁ οἶκος τοῦ πατρὸς αὐτοῦ καὶ καταβαίνουσιν πρὸς αὐτὸν ἐκεῖ.

1 And David departed thence, and escaped; [and he comes] to the cave of Odollam, and his brethren hear, and X the house of his father, and they go down to him there.

1 David therefore went from thence, and fled to the cave of Odollam. And when his breth­ren, and all his father's house, had heard of it, they went down to him thither.

1 David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him.

1 So David went out from there and escaped to the cave of Adullam. Then his brothers and all his father’s household heard about it, and they went down there to him.

1 וַיֵּלֶךְ דָּוִד מִשָּׁם וַיִּמָּלֵט אֶל-מְעָרַת עֲדֻלָּם וַיִּשְׁמְעוּ אֶחָיו וְכָל-בֵּית אָבִיו וַיֵּרְדוּ אֵלָיו שָׁמָּה:

2 καὶ συνήγοντο πρὸς αὐτὸν πᾶς X ἐν ἀνάγκῃIT καὶ πᾶς X X ὑπόχρεως X X καὶ πᾶς X κατώδυνοςIU ψυχῇ, καὶ ἦν ἐπ᾿ αὐτῶν ἡγούμενος· καὶ ἦσαν μετ᾿ αὐτοῦ ὡς τετρακόσιοι ἄνδρες.

2 And there gathered to him every one that was in distress, and every one that was in debt, and every one that was troubled in mind; and he was a leader over them, and there were with him about four hundred men.

2 And all that were in distress, and oppressed X with debt, and X under affliction of mind, gathered themselves unto him: and he became X their prince, and there were with him about four hundred men.

2 And every one that was in distress, and every one that was in debt, and every one that was discontented X, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.

2 Also, there assembled to him every one who was distressed and every one who had debt, and every one who was bitter in soul. So he became captain over them, and there were about 400 men with him.

2 וַיִּתְקַבְּצוּ אֵלָיו כָּל-אִישׁ מָצוֹק וְכָל-אִישׁ אֲשֶׁר- לוֹ נֹשֶׁא וְכָל- אִישׁ מַר-נֶפֶשׁ וַיְהִי עֲלֵיהֶם לְשָׂר וַיִּהְיוּ עִמּוֹ כְּאַרְבַּע מֵאוֹת אִישׁ:

3 καὶ ἀπῆλθεν Δαυιδ ἐκεῖθεν εἰς Μασσηφα τῆς Μωαβ καὶ εἶπεν πρὸς βασιλέα Μωαβ Γινέσθωσαν δὴ ὁ πατήρ μου καὶ ἡ μήτηρ μου παρὰ σοί, ἕως ὅτου γνῶ τί ποιήσει μοι ὁ θεός.

3 And David departed thence to Massephath of Moab, and said to the king of Moab, Let, I pray thee, my father and my mother be with thee, until I know what God will do to me.

3 And David departed from thence into Maspha of Moab: and he said to the king of Moab: Let my father and my mother tarry with you, I beseech thee, till I know what God will do for me.

3 And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, and be with you, till I know what God will do for me.

3 Then David went to Mitzpah of Moab from there and spoke to the king of Moab: “Please let my father go out with my mother to be with y’all until whenever I know what God is going to do for me.”

3 וַיֵּלֶךְ דָּוִד מִשָּׁם מִצְפֵּה מוֹאָב וַיֹּאמֶר אֶל-מֶלֶךְ מוֹאָב יֵצֵא-נָא אָבִי וְאִמִּי אִתְּכֶם עַד אֲשֶׁר אֵדַע מַה-יַּעֲשֶׂה-לִּי אֱלֹהִים:

4 καὶ παρεκάλεσενIV τὸ πρόσωπον τοῦ βασιλέως Μωαβ, καὶ κατῴκουν μετ᾿ αὐτοῦ πάσας τὰς ἡμέρας ὄντος τοῦ Δαυιδ ἐν τῇ περιοχῇIW.

4 And he persuaded X X the King of Moab, and they dwell with him continually X X, while David was in the hold.

4 And he left them under the eyes of the king of Moab, and they abode with him all the days that David was in the hold.

4 And he brought them before the king of Moab: and they dwelt with him all the whileX that David was in the hold.

4 So he led them into the presence of the king of Moab, and they settled down with him all the days of David’s being in the stronghold.

4 וַיַּנְחֵם אֶת-פְּנֵי מֶלֶךְ מוֹאָב וַיֵּשְׁבוּ עִמּוֹ כָּל- יְמֵי הֱיוֹת-דָּוִד בַּמְּצוּדָה: ס

5 καὶ εἶπεν Γαδ ὁ προφήτης πρὸς Δαυιδ Μὴ κάθου ἐν τῇ περιοχῇ, πορεύου καὶ ἥξεις εἰς γῆν Ιουδα. καὶ ἐπορεύθη Δαυιδ καὶ ἦλθεν [καὶ ἐκάθισεν] ἐν πόλει ΣαριχIX.

5 And Gad the prophet said to David, Dwell not in the hold: go, and thou shalt enter the land of Juda. So David went, and came [and dwelt] in the city of Saric.

5 And Gad the prophet said to David: Abide not in the hold, depart, and go into the land of Juda. And David departed, and came into the forest of Haret.

5 And the prophet Gad said unto David, Abide not in the hold; depart, and get thee into the land of Judah. Then David departed, and came into the forest of Hareth.

5 But Gad the prophet said to David, “Don’t settle down in the stronghold. Go and get yourself into the land of Judah.” So David went out and entered the forest of Charet.

5 וַיֹּאמֶר גָּד הַנָּבִיא אֶל-דָּוִד לֹא תֵשֵׁב בַּמְּצוּדָה לֵךְIY וּבָאתָ-לְּךָ אֶרֶץ יְהוּדָה וַיֵּלֶךְ דָּוִד וַיָּבֹא יַעַר חָרֶת: ס

King Saul’s Bad Leadership

Doeg’s Wickedness Wipes Out All But One Priest

How could God allow such a tragedy?

David writes Psalm 52, (NKJV)


1 Samuel 22:6-23 - Side-by side comparison of versionsIZ

LXX

Brenton

DRB

KJV

NAW

MT

6 Καὶ ἤκουσεν Σαουλ ὅτι ἔγνωσταιJA Δαυιδ καὶ οἱ ἄνδρες οἱ μετ᾿ αὐτοῦ· καὶ Σαουλ ἐκάθητο ἐν τῷ βουνῷ ὑπὸ τὴν ἄρουρανJB τὴν ἐν Ραμα, καὶ τὸ δόρυ ἐν τῇ χειρὶ αὐτοῦ, καὶ πάντες οἱ παῖδες αὐτοῦ παρειστήκεισαν αὐτῷ.

6 And Saul heard that David was discovered, and his men with him: now Saul dwelt in the hill below the field [that is] in Rama, and his spear was in his hand, and all his servants stood near him.

6 And Saul heard that David was seen, and the men that were with him. Now whilst Saul abode in Gabaa, [and was] in the wood, [which is] by Rama, having his spear in his hand, and all his servants were standing about him,

6 When Saul heard that David was discovered, and the men that were with him, (now Saul abodeJC in Gibeah under a treeJD in RamahJE, having his spear in his hand, and all his servants were standing about him;)

6 Then Saul heard that [the whereabouts] was known of David and of the men who were with him. Now Saul was sitting at Gibeah under the tamar­isk-tree at the high place, with his spear in his hand and all his servants attending upon him.

6 וַיִּשְׁמַע שָׁאוּל כִּי נוֹדַע דָּוִד וַאֲנָשִׁים אֲשֶׁר אִתּוֹ וְשָׁאוּל יוֹשֵׁב בַּגִּבְעָה תַּחַת-הָאֶשֶׁל בָּרָמָה וַחֲנִיתוֹ בְיָדוֹ וְכָל-עֲבָדָיו נִצָּבִים עָלָיו:

7 καὶ εἶπεν Σαουλ πρὸς τοὺς παῖδας αὐτοῦ τοὺς παρεστηκότας αὐτῷ καὶ εἶπεν αὐτοῖς Ἀκούσατε δή, υἱοὶ [Βεν]ιαμιν· εἰ ἀληθῶς πᾶσιν ὑμῖν δώσει ὁ υἱὸς Ιεσσαι ἀγροὺς καὶ ἀμπελῶνας [καὶ] πάντας ὑμᾶς τάξει ἑκατοντάρχους καὶ χιλιάρχους;

7 And Saul said to his servants that stood by him, Hear now, ye sons of [Ben]jamin, will the son of Jessae indeed give all of you fields and vineyards, [and] will he make you all captains of hundreds and captains of thousands?

7 X X He said to his servants that stood about him: Hear [me] now, ye sons of Jemini: X will the son of Isai give every [one] of you fields, and vineyards, [and] make you all tribunes, and centurions:

7 Then Saul said unto his servants that stood about him, Hear now, ye Benjamites; XJF will the son of Jesse give every [one] of you fields and vineyards, and make you all captains of thousands, and captains of hundreds;

7 And Saul said to his servants attending upon him, “Give heed now, Benjamites, will it really be to all of y’all that the son of Jesse will give fields and vineyards? – to all of y’all that he will give appointments as officers over thousands or officers over hundreds?

7 וַיֹּאמֶר שָׁאוּל לַעֲבָדָיו הַנִּצָּבִים עָלָיו שִׁמְעוּ-נָא בְּנֵי יְמִינִי JGגַּם-לְכֻלְּכֶם יִתֵּן בֶּן-יִשַׁי שָׂדוֹת וּכְרָמִים לְכֻלְּכֶםJH יָשִׂים שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹתJI:

8 ὅτι σύγκεισθεJJ πάντες ὑμεῖς ἐπ᾿ ἐμέ, καὶ οὐκ ἔστιν ὁ ἀποκαλύπτων τὸ ὠτίον μου ἐν τῷ διαθέσθαι τὸν υἱόν μου [διαθήκην] μετὰ τοῦ υἱοῦ Ιεσσαι, καὶ οὐκ ἔστιν πονῶνJK περὶ ἐμοῦ ἐξ ὑμῶν καὶ ἀποκαλύπτων τὸ ὠτίον μου ὅτι ἐπήγειρεν ὁ υἱός μου τὸν δοῦλόν μου ἐπ᾿ ἐμὲ εἰς ἐχθρὸνJL ὡς ἡ ἡμέρα αὕτη.

8 That ye X are conspiring against me, and there is no one that informs me, whereas my son has made a covenant with the son of Jessae, and there is no one of you that is sorry for me, or informs me, that my son has stirred up my servant against me for an enemy, as it is this day?

8 That all of you have conspired against me, and there is no one to inform me, [especially] when [even] my son hath entered into league with the son of Isai? X There is not one of you that pitieth my case, nor that giveth me [any] information: because my son hath raised up my servant against me, plotting [against me] to this day.

8 That all of you have conspired against me, and there is none that sheweth me thatJM my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or sheweth unto me that my son hath stirred upJN my servant against me, to lie in waitJO, as at this day?

8 For all of y’all have conspired against me, and there was no one who revealed it to my ear when my son made a covenant with the son of Jesse, and there is no one among y’all who asked around for me and who revealed to my ear that my son set up my servant against me in an ambush, as it is this day!”

8 כִּי קְשַׁרְתֶּםJP כֻּלְּכֶם עָלַי וְאֵין-גֹּלֶהJQ אֶת-אָזְנִי בִּכְרָתJR-בְּנִי עִם-בֶּן-יִשַׁי וְאֵין-חֹלֶהJS מִכֶּם עָלַי וְגֹלֶה אֶת-אָזְנִי כִּי הֵקִים בְּנִי אֶת-עַבְדִּי עָלַי לְאֹרֵב כַּיּוֹם הַזֶּה: ס

9 καὶ ἀποκρίνεται Δωηκ ὁ ΣύροςJT καθεστηκὼς ἐπὶ τὰς ἡμιόνους Σαουλ καὶ εἶπεν Ἑόρακα τὸν υἱὸν Ιεσσαι παραγινόμενον [εἰς] Νομβα πρὸς Αβιμελεχ υἱὸν Αχιτωβ [τὸν ἱερέα],

9 And Doec the Syrian who was over the mules of Saul answered and said, I saw the son of Jessae as he came to Nomba to Abimelech son of Achitob [the priest].

9 And Doeg, the Edomite, who stood by, [and was the chief] among the servants of Saul, answering, X said: I saw the son of Isai, in Nobe, with Achimel­ech, the son of Achitob, [the priest].

9 Then answered Doeg the Edomite, which was setJU over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub.

9 Then Doeg the Edomite (who was attending upon the servants of Saul) answered and said, “I saw the son of Jesse going to Nob to Ahimelek, son of Achitub {the priest},

9 וַיַּעַן דֹּאֵג הָאֲדֹמִי וְהוּא נִצָּב עַל-עַבְדֵי-שָׁאוּל וַיֹּאמַר רָאִיתִי אֶת-בֶּן-יִשַׁי בָּא נֹבֶה אֶל-אֲחִימֶלֶךְ בֶּן-אֲחִטוּב:

10 καὶ ἠρώτα αὐτῷ διὰ τοῦ θεοῦ καὶ ἐπισιτισμὸν ἔδωκεν αὐτῷ καὶ τὴν ῥομφαίαν Γολιαδ τοῦ ἀλλοφύλου ἔδωκεν αὐτῷ.

10 And [the priest] enquired of God for him, and gave him provision, and gave him the sword of Goliath the Philistine.

10 And he consulted the Lord for him, and gave him victual[s], and gave him the sword of Goliath, the Philistine.

10 And he enquired of the LORD for him, and gave him victual[s], and gave him the sword of Goliath the Philistine.

10 who inquired with {God} for him and gave carry-out-food to him and gave the sword of Goliath the Philistine to him.”

10 וַיִּשְׁאַל-לוֹ בַּיהוָהJV וְצֵידָהJW נָתַן לוֹ וְאֵת חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי נָתַן לוֹ:

11 καὶ ἀπέστειλεν ὁ βασιλεὺς καλέσαι τὸν Αβιμελεχ X X υἱὸν Αχιτωβ καὶ πάντας τοὺς υἱοὺςJX τοῦ πατρὸς αὐτοῦ τοὺς ἱερεῖς τοὺς ἐν Νομβα, καὶ παρεγένοντο πάντες πρὸς τὸν βασιλέα.

11 And the king sent to call Abimelech X X son of Achitob and all his father's sons, the priests that were in Nomba; and they all came to the king.

11 Then the king sent to call for Achimelech, the priest, the son of Achitob, and all his father's house, the priests that were in Nobe, and they came all of them to the king.

11 Then the king sent to callJY Ahimelech the priest, the son of Ahitub, and all his father's house, the priests that were in Nob: and they came all of them to the king.

11 So the king sent someone to call Ahimelek the priest, son of Ahitub, and all his father’s household (the priests which were at Nob), and all of them came to the king.

11 וַיִּשְׁלַח הַמֶּלֶךְ לִקְרֹא JZאֶת- אֲחִימֶלֶךְ בֶּן-אֲחִיטוּב הַכֹּהֵן וְאֵת כָּל-בֵּית אָבִיו הַכֹּהֲנִים אֲשֶׁר בְּנֹב וַיָּבֹאוּ כֻלָּם אֶל-הַמֶּלֶךְ: ס

12 καὶ εἶπεν Σαουλ Ἄκουε δή, υἱὲ Αχιτωβ. καὶ εἶπεν Ἰδοὺ ἐγώKA· [λάλει], κύριε.

12 And Saul said, Hear now, thou son of Achi­tob. And he said, Lo! I [am here, [speak, my lord.

12 And Saul said [to Achimelech]: Hear, thou son of Achitob. X He answered: Here I am, my lord.

12 And Saul said, Hear now, thou son of Ahitub. And he answered, Here I am, my lord.

12 Then Saul said, “Give heed now, son of Achitub!” And he replied, “I am here, my Lord.”

12 וַיֹּאמֶר שָׁאוּל שְׁמַע-נָא בֶּן-אֲחִיטוּב וַיֹּאמֶר הִנְנִי אֲדֹנִי:

13 καὶ εἶπεν αὐτῷ Σαουλ Ἵνα τί συνέθουKB κατ᾿ ἐμοῦ σὺ καὶ ὁ υἱὸς Ιεσσαι δοῦναί σε αὐτῷ ἄρτον καὶ ῥομφαίαν καὶ ἐρωτᾶν αὐτῷ διὰ τοῦ θεοῦ θέσθαιKC [αὐτὸν] ἐπ᾿ ἐμὲ εἰς ἐχθρὸν ὡς ἡ ἡμέρα αὕτηKD;

13 And Saul said to him, Why have thou and the son of Jessae conspired against me, that thou shouldest give him bread and a sword, and shouldest enquire of God for him, to raise [him] up against me as an enemy, as he is this day?

13 And Saul said to him: Why have you conspired against me, thou, and the son of Isai, and thou hast given him bread and a sword, and hast consulted the Lord for him, that he should rise up against me, continuing a traitor to this day.

13 And Saul said unto him, Why have ye conspired against me, thou and the son of Jesse, in that thou hast given him bread, and a sword, and hast enquired of God for him, that he should rise against me, to lie in wait, as at this day?

13 And Saul said to him, “Why did y’all conspire against me – you and the son of Jesse – when you gave bread and a sword to him and you inquired with God for him, to set him up against me in an ambush as it is this day?”

13 וַיֹּאמֶר אֵלוֹKE שָׁאוּל לָמָּה קְשַׁרְתֶּם עָלַי אַתָּה וּבֶן-יִשָׁי בְּתִתְּךָ לוֹ לֶחֶם וְחֶרֶב וְשָׁאוֹל לוֹ בֵּאלֹהִים לָקוּם אֵלַי לְאֹרֵב כַּיּוֹם הַזֶּה: ס

14 καὶ X ἀπεκρίθη τῷ βασιλεῖ καὶ εἶπεν Καὶ τίς ἐν πᾶσιν τοῖς δούλοις σου ὡς Δαυιδ πιστὸς καὶ γαμβρὸςKF τοῦ βασιλέως καὶ ἄρχων [παντὸς] παραγγέλματόςKG σου καὶ ἔνδοξος ἐν τῷ οἴκῳ σου;

14 And X he answered the king, and said, And who is there among all thy servants faith­ful as Da­vid, and he is a son-in-law of the king, and he is executor of all thy commands, and is honourable in thy house?

14 And Achimelech answering the king, said: And who amongst all thy servants is so faithful as David, who is the king's son in law, and goeth forth at thy bidding, and is honourable in thy house?

14 Then Ahimelech answered the king, and said, And who is so faithful among all thy servants as David, which is the king's son in law, and goeth at thy biddingKH, and is honourable in thine house?

14 Then Ahim­elek answered the king and said, “And who among all your servants is as faithful as Da­vid, even the king’s in-law, and the one who takes off at your bidding, and the one who is honored in your house?

14 וַיַּעַן אֲחִימֶלֶךְ אֶת-הַמֶּלֶךְ וַיֹּאמַר וּמִי בְכָל-עֲבָדֶיךָ כְּדָוִד נֶאֱמָן וַחֲתַן הַמֶּלֶךְ וְסָרKI אֶל-מִשְׁמַעְתֶּךָKJ וְנִכְבָּד בְּבֵיתֶךָ:

15a ἦ σήμερον ἦργμαι ἐρωτᾶν αὐτῷ διὰ τοῦ θεοῦ; μηδαμῶςKK μὴ δότωKL ὁ βασιλεὺς κατὰ τοῦ δούλου αὐτοῦ λόγον

15b [καὶ] ἐφ᾿ ὅλον τὸν οἶκον τοῦ πατρός μου, ὅτι οὐκ ᾔδει ὁ δοῦλος [ὁ σὸς] ἐν πᾶσιν τούτοις ῥῆμα μικρὸν ἢ μέγα.

15 Have I begun to-day to enquire of God for him? By no means: let not the king bring a charge against his servant,

[and] against the whole of my father's house; for thy servant knew not X in all these matter[s] [anything] great or small.

15 Did I begin to day to consult the Lord for him? far be this from me: let not the king suspect such a thing against his servant,

[or any one] in all my father's house: for thy servant knew nothing of X this matter, [either] little or great.

15 Did I then begin to enquire of God for him? be it far from meKM: let not the king imputeKN any thing unto his servant,

nor to all the house of my father: for thy servant knew nothing of all this X, less or more.

15 Was it today that I began to inquire with God for him? What a disgrace to me! Let not the king register a case against his servant

{or} against any of the house of my father, for your servant doesn’t know about any of this stuff – little or much!”

15a הַיּוֹם הַחִלֹּתִי KOלִשְׁאָל-לוֹ בֵאלֹהִים חָלִילָה לִּי אַל-יָשֵׂם הַמֶּלֶךְ בְּעַבְדּוֹ דָבָר

15b KPבְּכָל-בֵּית אָבִי כִּי לֹא-יָדַע עַבְדְּךָ בְּכָל-זֹאת דָּבָר קָטֹן אוֹ גָדוֹל:

16 καὶ εἶπεν ὁ βασιλεὺς [Σαουλ] Θανάτῳ ἀποθανῇ, Αβιμελεχ, σὺ καὶ πᾶς ὁ οἶκος τοῦ πατρός σου.

16 And king [Saul] said, Thou shalt surely die, Abimelech, thou, and all thy father's house.

16 And the king said: Dying thou shalt die, Achimelech, thou and all thy father's house.

16 And the king said, Thou shalt surely die, Ahimelech, thou, and all thy father's house.

16 But the king said, “Ahimelek, you shall surely die, you and all the house of your father!”

16 וַיֹּאמֶר הַמֶּלֶךְ מוֹת תָּמוּת אֲחִימֶלֶךְ אַתָּה וְכָל-בֵּית אָבִיךָ:

17 καὶ εἶπεν ὁ βασιλεὺς τοῖς παρατρέχουσιν τοῖς ἐφεστηκόσινKQ ἐπ᾿ αὐτόν ΠροσαγάγετεKR καὶ θανατοῦτε τοὺς ἱερεῖς τοῦ κυρίου, ὅτι XKS ἡ χεὶρ αὐτῶν μετὰ Δαυιδ, καὶ ὅτι ἔγνωσαν ὅτι φεύγει αὐτός, καὶ οὐκ ἀπεκάλυψαν τὸ ὠτίον μου. καὶ οὐκ ἐβουλήθησαν οἱ παῖδες τοῦ βασιλέως ἐπενεγκεῖν τὰς χεῖρας αὐτῶν ἀπαντῆσαι εἰς τοὺς ἱερεῖς κυρίου.

17 And the king said to the footmen that attended on him, Draw nigh and slay the priests of the Lord, because X their hand is with David, and because they knew that he fled, and they did not inform me. But the servants of the king would not lift their hands to fall upon the priestX of the Lord.

17 And the king said to the messengers that stood about him: Turn, and kill the priests of the Lord, for X their hand is with David, X because they knew that he was fled, and they told it not to me. And the king's servants would not put forth their hands against X X the priests of the Lord.

17 And the king said unto the footmenKT that stood about him, Turn, and slay the priests of the LORD; because their hand also is with David, and because they knew when he fled, and did not shew it to me. But the servants of the king would not put forth their handX to fall upon the priests of the LORD.

17 Then the king said to the errand-runners who attended upon him, “Turn around and put the priests of Yahweh to death, because their hands are with David and because they knew that he was fleeing but they did not reveal it to {my} ear!” But the king’s servants were not willing to venture to strike with their hands against the priests of Yahweh.

17 וַיֹּאמֶר הַמֶּלֶךְ לָרָצִים הַנִּצָּבִים עָלָיו סֹבּוּ וְהָמִיתוּ כֹּהֲנֵי יְהוָה כִּי גַם-יָדָם עִם-דָּוִד וְכִי יָדְעוּ כִּי-בֹרֵחַ הוּא וְלֹא גָלוּ אֶת-אָזְנוֹKU וְלֹא-אָבוּ עַבְדֵי הַמֶּלֶךְ לִשְׁלֹחַ אֶת-יָדָם לִפְגֹעַ בְּכֹהֲנֵי יְהוָה: ס

18 καὶ εἶπεν ὁ βασιλεὺς τῷ Δωηκ ἘπιστρέφουKV σὺ καὶ ἀπάντα εἰς τοὺς ἱερεῖς. καὶ ἐπεστράφ­η Δωηκ ὁ ΣύροςKW καὶ ἐθανάτωσεν τοὺς ἱερεῖς X κυρίου ἐν τῇ ἡμέρᾳ ἐκείνῃ, τρια­κοσίουςKX καὶ πέντε ἄνδρας, [πάντας] αἴροντας εφουδ XKY.

18 And the king said to Doec, Turn thou, and fall upon the priests: and Doec the Syrian turned, and slew the priests of the Lord in that day, three hundred and five men, [all] wearing an ephod X.

18 And the king said to Doeg: Turn thou, and fall upon the priests. And Doeg, the Edomite, turned, and fell upon the priests, and slew in that day eighty-five men that wore the linen ephod.

18 And the king said to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite turned, and he fellKZ upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod.

18 So the king said to Doeg, “You, go around and strike against the priests!” So Doeg the Edom­ite went around and struck against the priests, and he put to death on that day 85 men who bore linen shoulder-gear.

18 וַיֹּאמֶר הַמֶּלֶךְ לְדוֵֹיגLA סֹב אַתָּה וּפְגַע בַּכֹּהֲנִים וַיִּסֹּב דּוֵֹיג הָאֲדֹמִי וַיִּפְגַּע- הוּא בַּכֹּהֲנִים וַיָּמֶת בַּיּוֹם הַהוּא שְׁמֹנִים וַחֲמִשָּׁה אִישׁ נֹשֵׂא אֵפוֹד בָּדLB:

19 καὶ τὴν Νομβα τὴν πόλιν τῶν ἱερέων ἐπάταξεν ἐν στόματι ῥομφαίας ἀπὸ ἀνδρὸς ἕως γυναικός, ἀπὸ νηπίου ἕως θηλάζοντος καὶ μόσχου καὶ ὄνου καὶ προβάτου X X X. --

19 And he smote Nomba the city of the priest with the edge of the sword, both man, and woman, infant and suckling, and calf, and ox, and sheep X X X.

19 And Nobe, the city of the priests, he smote with the edge of the sword, both men and women, children and sucklings, and ox, and ass, and sheep, with the edge of the sword.

19 And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and ox[en], and ass[es], and sheep, with the edge of the sword.

19 Then he made a strike with swordsmen against Nob, the city of the priests. From man even to woman, child, and even infant, also ox and donkey and sheep, [he struck them down] with the edge of the sword.

19 וְאֵת נֹב עִיר-הַכֹּהֲנִים הִכָּה לְפִי-חֶרֶב מֵאִישׁ וְעַד-אִשָּׁה מֵעוֹלֵל וְעַד-יוֹנֵק וְשׁוֹר וַחֲמוֹר וָשֶׂה לְפִי-חָרֶבLC:

20 καὶ διασῴζεταιLD υἱὸς εἷς τῷ Αβιμελεχ υἱῷ Αχιτωβ, καὶ ὄνομα αὐτῷ Αβιαθαρ, καὶ ἔφυγεν ὀπίσω Δαυιδ.

20 And one son of Abimelech son of Achitob escapes, and his name was Abiathar, and he fled after David.

20 But one of the son[s] of Achimelech, the son of Achitob, whose name was Abiathar, escaped, and fled to David,

20 And one of the son[s] of Ahimelech the son of Ahitub, X named Abiathar, escaped, and fled after David.

20 However, one son of Ahimelek son of Achitub escaped, and his name was Abiathar, and he fled following David.

20 וַיִּמָּלֵט בֵּן-אֶחָד לַאֲחִימֶלֶךְ בֶּן-אֲחִטוּב וּשְׁמוֹ אֶבְיָתָר וַיִּבְרַח אַחֲרֵי דָוִד:

21 καὶ ἀπήγγειλεν Αβιαθαρ τῷ Δαυιδ ὅτι ἐθανάτωσεν Σαουλ [πάντας] τοὺς ἱερεῖς τοῦ κυρίου.

21 And Abiathar told David that Saul had slain [all] the priests of the Lord.

21 And X told him that Saul had slain the priests of the Lord.

21 And Abiathar shewedLE David that Saul had slain the LORD'S priests.

21 So it was that Abiathar related to David that Saul had murdered the priests of Yahweh.

21 וַיַּגֵּד אֶבְיָתָר לְדָוִד כִּי הָרַג שָׁאוּל אֵת כֹּהֲנֵי יְהוָה:

22 καὶ εἶπεν Δαυιδ τῷ Αβιαθαρ Ἤιδειν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι X Δωηκ ὁ Σύρος ὅτι ἀπαγγέλλων ἀπαγγελεῖ τῷ Σαουλ· ἐγώ εἰμι αἴτιοςLF X τῶν ψυχῶν οἴκου τοῦ πατρός σου·

22 And David said to Abiathar, I knew it in that day, that Doec the Syrian X would surely tell Saul: I am guilty of X the death of the house of thy father.

22 And David said to Abiathar: I knew X that day when Doeg, the Edomite, was there, that without doubt he would tell Saul: I have been the occasion [of the death] of all the soul[s] of thy father's house.

22 And David said unto Abiathar, I knew it X that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned the death of all the person[s] of thy father's house.

22 And David said to Abiathar, I knew on that day that Doeg the Edomite was there, that he would surely relate it to Saul. I am {responsible} for every person in your father’s household!

22 וַיֹּאמֶר דָּוִד לְאֶבְיָתָר יָדַעְתִּי בַּיּוֹם הַהוּא כִּי-שָׁם דּוֵֹיג הָאֲדֹמִי LGכִּי-הַגֵּד יַגִּיד לְשָׁאוּל אָנֹכִי סַבֹּתִיLH בְּכָל-נֶפֶשׁ בֵּית אָבִיךָ:

23 κάθου μετ᾿ ἐμοῦ, μὴ φοβοῦ, ὅτι οὗ ἐὰν ζητ τῇ ψυχῇ μου [τόπον]LI, ζητήσω καὶ τῇ ψυχῇ σου, ὅτι πεφύλαξαι σὺ παρ᾿ ἐμοί.

23 Dwell with me; fear not, for wherever I shall seek a [place of safety] for my life, I will also seek [a place] for thy life, for thou art safely guarded [while] with me.

23 Abide thou with me, fear not: for he that seeketh my life, seeketh thy life also, and with me thou shalt be saved.

23 Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou shalt be in safeguard.

23 Settle down with me. Don’t be afraid, for whoever seeks my person seeks your person, thus you will have safekeeping with me.”

23 שְׁבָה אִתִּי אַל-תִּירָא כִּי אֲשֶׁר-יְבַקֵּשׁ אֶת-נַפְשִׁי יְבַקֵּשׁ אֶת-נַפְשֶׁךָ כִּי-מִשְׁמֶרֶתLJ אַתָּה עִמָּדִיLK:

 

I Samuel CHAPTER 23

Inquiry #1 (vs. 1-2 ) “Shall I go attack the Philistines at Keilah?”

Inquiry #2 (vs. 3-5) “Shall I go even if the men are afraid?”

Inquiry #3 (vs. 6-13) “Will Saul pursue me here? Will the locals betray me?”

Conclusion (v.14) God does not betray, so PRAY


1 Samuel 23:1-14 – Side-by-side comparison of versionsLL

LXX

Brenton

DRB

KJV

NAW

MT

1 Καὶ ἀπηγγέλη τῷ Δαυιδ λέγοντες Ἰδοὺ οἱ ἀλλόφυλοι πολεμοῦσιν ἐν τῇ Κεϊλα, καὶ αὐτοὶ διαρπάζουσιν, [καταπατοῦσιν]LM τοὺς ἅλω.

1 And it was told David, saying, behold, the Philistines war in Keila, and they rob, [they trample] on the threshing-floors.

1 And they told David, saying: Behold the Philistines fight against Ceila, and they rob the barns.

1 Then they told David, saying, Behold, the Phil­istines fight against Keilah, and they robLN the threshingfloors.

1 Then they brought news to David saying, “Look, the Phil­istines are fighting against Q’eilah, and they are plundering the threshing-floors!”

1 וַיַּגִּדוּ לְדָוִד לֵאמֹר הִנֵּה פְלִשְׁתִּים נִלְחָמִים בִּקְעִילָה וְהֵמָּה שֹׁסִים אֶת- הַגֳּרָנוֹתLO:

2 καὶ ἐπηρώτη­σεν Δαυιδ διὰ τοῦ κυρίου λέγ­ων Εἰ πορευθῶ καὶ πατάξω τοὺς ἀλλοφύλους τού­τους; καὶ εἶπεν κύριος Πορεύου καὶ πατάξεις ἐν τοῖς ἀλλοφύλοις [τού­τοις] καὶ σώ­σεις τὴν Κεϊλα.

2 And David enquired of the Lord, saying, Shall I go and smite these Phil­istines? And the Lord said, Go, and thou shalt smite [these] Philis­tines, and shalt save Keila.

2 Therefore David consulted the Lord, saying: Shall I go and smite these Philis­tines? And the Lord said to Dav­id: Go, and thou shalt smite the Phil­is­tines, and shalt save Ceila.

2 Therefore David enquired of the LORD, saying, Shall I go and smiteLP these Philis­tines? And the LORD said unto David, Go, and smite the Philis­tines, and save Keilah.

2 So David inquired with Yahweh, saying, “Shall I go and conduct a strike against these Philistines?” And Yahweh said to David, “Go and conduct a strike among the Philistines, and save Q’eilah.”

2 וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר הַאֵלֵךְ וְהִכֵּיתִי בַּפְּלִשְׁתִּים הָאֵלֶּה סLQ וַיֹּאמֶר יְהוָה אֶל-דָּוִד לֵךְ וְהִכִּיתָ בַפְּלִשְׁתִּים וְהוֹשַׁעְתָּ אֶת- קְעִילָה:

3 καὶ εἶπαν οἱ ἄνδρες τοῦ Δαυιδ πρὸς αὐτόν Ἰδοὺ ἡμεῖς ἐνταῦθα ἐν τῇ Ιουδαίᾳ φοβούμεθα, καὶ πῶς ἔσται ἐὰν πορευθῶμεν εἰς Κεϊλα; εἰς τὰ σκῦλαLR τῶν ἀλλοφύλων [εἰσ­πορευσόμεθα].

3 And the men of David said to him, Behold, we are afraid here in Judea; and how shall it be if we go to Keila? Shall we go after the spoils of the Philistines?

3 And the men that were with David, said to him: Behold we are in fear here in Judea, how much more if we go to Ceila against the bands of the Philistines?

3 And David's men said unto him, Behold, we be afraid here in Judah: how much more then if we come to Keilah against the armiesLS of the Philistines?

3 David’s men, however, said to him, “Look, we are afraid here in Judah, and will be even more so if we go to Q’eilah against the ranks of the Philistines!”

3 וַיֹּאמְרוּ אַנְשֵׁי דָוִד אֵלָיו הִנֵּה אֲנַחְנוּ פֹה בִּיהוּדָה יְרֵאִים וְאַף כִּי-נֵלֵךְ קְעִלָה אֶל- מַעַרְכוֹת פְּלִשְׁתִּים: ס

4 καὶ προσέθετο Δαυιδ ἐρωτῆσαι ἔτι διὰ τοῦ κυρί­ου, καὶ ἀπεκρίθη αὐτῷ κύριος καὶ εἶπεν [πρὸς αὐτόν] Ἀνάστηθι [καὶ] κατάβηθι εἰς Κεϊλα, ὅτι ἐγὼ παραδίδωμι τοὺς ἀλλοφύλους εἰς χεῖράς σου.

4 And David enquired yet again of the Lord; and the Lord answered him, and said [to him], Arise [and] go down to Keila, for I will deliver the Philistines into thy hand[s]LT.

4 Therefore David consulted the Lord again. And X he answered and said to him: Arise, [and] go X to Ceila: for I will deliver the Philistines into thy hand.

4 Then David enquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah; for I will deliver the Philistines into thine hand.

4 So David imposed again upon Yahweh to inquire, and Yahweh answered him and said, “Get up; go down to Q’eilah, for I am giving the Philistines into your control.”

4 וַיּוֹסֶף עוֹד דָּוִד לִשְׁאֹל בַּיהוָה ס וַיַּעֲנֵהוּ יְהוָה וַיֹּאמֶר קוּם רֵדLU קְעִילָה כִּי-אֲנִי נֹתֵן אֶת-פְּלִשְׁתִּים בְּיָדֶךָ:

5 καὶ ἐπορεύθη Δαυιδ καὶ οἱ ἄνδρες [οἱ μετ᾿] αὐτοῦ εἰς Κεϊλα καὶ ἐπολέμησεν ἐν τοῖς ἀλλοφύλοις, [καὶ ἔφυγον ἐκ προσώπου αὐτοῦ,] καὶ ἀπήγαγεν τὰ κτήνη αὐτῶν καὶ ἐπάταξεν ἐν αὐτοῖς πληγὴν μεγάλην, καὶ ἔσωσεν Δαυιδ τοὺς κατοικ­οῦντας Κεϊλα.

5 So David and his men [with him] went to Keila, and fought with the Philistines; [and they fled from before him,] and he carried off their cattle, and smote them with a great slaughter, and David rescued the inhabitants of Keila.

5 David, therefore, and his men, went to Ceila, and fou­ght against the Philistines, and brought away their cattle, and made a great slaughter of them: and David saved the inhabitants of Ceila.

5 So David and his men went to Keilah, and fought with the Philistines, and brought away their cattleLV, and smote them with a great slaughterLW. So David saved the inhabitants of Keilah.

5 So David (and his men) went down to Q’eilah and fought with the Philistines and led away their livestock and conducted a strikea heavy strikeagainst them. Thus, David saved the residents of Q’eilah.

5 וַיֵּלֶךְ דָּוִד וַאִנְשׁLXוֹ קְעִילָה וַיִּלָּחֶם בַּפְּלִשְׁתִּים וַיִּנְהַג אֶת- מִקְנֵיהֶםLY וַיַּךְ בָּהֶם מַכָּה גְדוֹלָה וַיֹּשַׁע דָּוִד אֵת יֹשְׁבֵי קְעִילָה: ס

6 Καὶ ἐγένετο ἐν τῷ φυγεῖν Αβιαθαρ υἱὸν Αβιμελεχ πρὸς Δαυιδ [καὶ αὐτὸς μετὰ Δαυιδ] εἰς Κεϊλα κατέβη [ἔχων] εφουδ ἐν τῇ χειρὶ αὐτοῦ.

6 And it came to pass when Abiathar the son of Achimelech fled to David, [that he] went down [with David] to Keila, [having] an ephod in his hand.

6 Now at that time, when Abiathar, the son of Achimelech, fled to David, to Ceila, he came down, [having] an ephod with X him.

6 And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.

6 So it was when Abiathar son of Achimelek fled to David at Keilah, an ephod came down in his hand.

6 וַיְהִי בִּבְרֹחַ אֶבְיָתָר בֶּן-אֲחִימֶלֶךְ אֶל-דָּוִד קְעִילָה אֵפוֹד יָרַד בְּיָדוֹLZ:

7 καὶ ἀπηγγέλη τῷ Σαουλ ὅτι ἥκει Δαυιδ εἰς Κεϊλα, καὶ εἶπεν Σαουλ ΠέπρακενMA αὐτὸν ὁ θεὸς εἰς χεῖράς μου, ὅτι ἀπο­κέκλεισται εἰσελθὼν εἰς πόλιν θυρῶν καὶ μοχλῶν.

7 And it was told Saul that David was come to Keila: and Saul said, God has sold him into my hand[s], for he is shut up, having entered into a city that has gates and bar[s].

7 And it was told Saul that David was come to Ceila: and Saul said: The Lord hath delivered him into my hand[s], and he is shut up, being come into a city that hath gates and bar[s].

7 And it was told Saul that David was come to Kei­lah. And Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bar[s].

7 Then it was related to Saul that David had come to Q’eilah, and Saul said, “God has warranted him into my control, for he has shut himself in by going into a city that has double-doors with a bolt!”

7 וַיֻּגַּד לְשָׁאוּל כִּי-בָא דָוִד קְעִילָה וַיֹּאמֶר שָׁאוּל נִכַּרMB אֹתוֹ אֱלֹהִים בְּיָדִי כִּי נִסְגַּר לָבוֹא בְּעִיר דְּלָתַיִם וּבְרִיחַ:

8 καὶ παρήγγει­λεν Σαουλ παντὶ τῷ λαῷ εἰς πόλεμον κατα­βαίνειν εἰς Κεϊλα συνέχεινMC τὸν Δαυιδ καὶ τοὺς ἄνδρας αὐτοῦ.

8 And Saul charged all the people to go down to war to Keila, to besiege David and his men.

8 And Saul commanded all the people to go down to fight against Ceila, [and] to besiege David and his men.

8 And Saul called all the people together to war, to go down to Keilah, to besiege David and his men.

8 So Saul had it announced to all the people that they should go down to Q’eilah to fight, in order to beseige David and his men.

8 וַיְשַׁמַּעMD שָׁאוּל אֶת-כָּל- הָעָם לַמִּלְחָמָה לָרֶדֶת קְעִילָה לָצוּר אֶל-דָּוִד וְאֶל-אֲנָשָׁיו:

9 καὶ ἔγνω Δαυιδ ὅτι οὐME παρα­σιωπᾷ Σαουλ περὶ αὐτοῦ τὴν κακίαν, καὶ εἶπεν Δαυιδ πρὸς Αβιαθαρ τὸν ἱερέα Προσάγαγε τὸ εφουδMF [κυρίου].

9 And David knew that Saul spoke openlyMG of mischief against him: and [David] said to Abiathar the priest, Bring the ephod [of the LordMH].

9 Now when David understood that Saul secretly prepared evil against him, X he said to Abiathar, the priest: Bring hither the ephod.

9 And David knew that Saul secretly practisedMI mischief against him; and he said to Abiathar the priest, Bring hither the ephod.

9 Now, David knew that Saul was against him, keeping quiet about his evil-intent, so he said to Abiathar the priest, “Bring in the ephod.”

9 וַיֵּדַע דָּוִד כִּי עָלָיו שָׁאוּל מַחֲרִישׁMJ הָרָעָה וַיֹּאמֶר אֶל- אֶבְיָתָר הַכֹּהֵן הַגִּישָׁה הָאֵפוֹד: ס

10 καὶ εἶπεν Δαυιδ Κύριε ὁ θεὸς Ισραηλ, ἀκούων ἀκήκοεν ὁ δοῦλός σου ὅτι ζητεῖ Σαουλ ἐλθεῖν ἐπὶ Κεϊλα διαφθεῖραι τὴν πόλιν δι᾿ ἐμέ.

10 And David said, Lord God of Israel, thy servant has indeed heard, that Saul seeks to come against Keila to destroy the city on my account.

10 And David said: O Lord God of Israel, thy servant hath heard a report, that Saul designeth to come to Ceila, to destroy the city for my sake:

10 Then said David, O LORD God of Israel, thy servant hath certainlyMK heard that Saul seek­eth to come to Keilah, to destroy the city for my sake.

10 Then David said, “Yahweh, God of Israel, your servant has heard for sure that Saul is trying to come to Q’eilah to lay waste to the city on my account.

10 וַיֹּאמֶר דָּוִד יְהוָה אֱלֹהֵי יִשְׂרָאֵל שָׁמֹעַ שָׁמַע עַבְדְּךָ כִּי-מְבַקֵּשׁ שָׁאוּל לָבוֹא אֶל- קְעִילָה לְשַׁחֵת לָעִיר בַּעֲבוּרִי:

11 εἰ ἀποκλεισ­θήσεται; [καὶ] νῦν X X X X εἰ καταβήσεται Σαουλ, καθὼς ἤκουσεν ὁ δοῦ­λός σου; κύριε ὁ θεὸς Ισραηλ, ἀπάγγειλον X τῷ δούλῳ σου. καὶ εἶπεν κύριος Ἀπο­κλεισθήσεταιML.

11 Will [the place] be shut up X X X? [And] now will Saul come down, as thy servant has heard? Lord God of Israel, X tell thy servant. And the Lord said, It will be shut up.

11 Will the men of Ceila deliver me into his hand[s]? [and] will Saul come down, as thy servant hath heard? O Lord God of Israel, X tell thy servant. And the Lord said: He will come down.

11 Will the menMM of Kei­lah deliverMN me up into his hand? will Saul come down, as thy servant hath heard? O LORD God of Israel, I beseech thee, tell thy servant. And the LORD said, He will come down.

11 Will they shut me out? {} Will Saul come down like this [intelligence] your servant has heard? Yahweh, God of Israel, {} communicate with your servant!” And Yahweh said, “He will come down.”

11 הֲיַסְגִּרֻנִי בַעֲלֵי קְעִילָה בְיָדוֹMO הֲיֵרֵד שָׁאוּל כַּאֲשֶׁר שָׁמַע עַבְדֶּךָ יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַגֶּד- נָאMP לְעַבְדֶּךָ ס וַיֹּאמֶר יְהוָה יֵרֵד:

MQkai eipen Dauid. ei para­dwsousinMR oi paraMS thV Kehla eme kai touV andraV mou eiV ceiraV Saoul; kai eipen PIPI. paradwsousin.

MTAnd David said, “Will the men from around Keila betray me and my men into the control of Saul?” And YHWH said, “They will betray you.”

12 And David said: Will the men of Ceila deliver me and my men into the hand[s] of Saul? And the Lord said: They will deliver thee up.

12 Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the LORD said, They will deliver thee up.

12 Then David said, “Will the city-commissioners of Q’eilah shut me and my men out into Saul’s control?” And Yahweh said, “They will shut you out.”

12 וַיֹּאמֶר דָּוִד הֲיַסְגִּרוּ בַּעֲלֵי קְעִילָה אֹתִי וְאֶת-אֲנָשַׁי בְּיַד-שָׁאוּל וַיֹּאמֶר יְהוָה יַסְגִּירוּ: ס

13 καὶ ἀνέστη Δαυιδ καὶ οἱ ἄνδρες [οἱ μετ᾿] αὐτοῦ ὡς τετρα­κόσιοι καὶ ἐξῆλθον ἐκ Κεϊλα καὶ ἐπορεύοντο οὗ ἐὰν ἐπορεύθη­σαν·MU καὶ τῷ Σαουλ ἀπηγγέλη ὅτι διασέσωται Δαυιδ ἐκ Κεϊλα, καὶ ἀνῆκεν τοῦ ἐξελθεῖν.

13 And David arose, and the men [with] him, [in number] about 400, and they went forth from Keila, and went whithersoever they could go: and it was told Saul that David had escaped from Keila, and he forbore to come.

13 Then David and his men, who were about 600, arose, and departing from Ceila, wandered [up and down, uncertain] where they should stay: and it was told Saul that David was fled from Ceila, and had escaped: where­fore he forbore to go out.

13 Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could goMV. And it was told Saul that David was escaped from Keilah; and he forbare to go forthMW.

13 So, David and his approximately 600 men got up and went out from Q’eilah, and they went wherever they could go. When it was communicated to Saul that David had made his escape from Q’eilah, then he brought an end to the expedition.

13 וַיָּקָם דָּוִד וַאֲנָשָׁיו כְּשֵׁשׁMX-מֵאוֹת אִישׁ וַיֵּצְאוּ מִקְּעִלָה וַיִּתְהַלְּכוּ בַּאֲשֶׁר יִתְהַלָּכוּMY וּלְשָׁאוּלMZ הֻגַּד כִּי-נִמְלַט דָּוִד מִקְּעִילָה וַיֶּחְדַּל לָצֵאת:

14 Καὶ ἐκάθισεν Δαυιδ ἐν τῇ ἐρήμῳ [ἐν Μασερεμ] ἐν τοῖς στενοῖςNA καὶ ἐκάθητο ἐν τῇ ἐρήμῳ ἐν τῷ ὄρει Ζιφ ἐν τῇ γῇ τῇ αὐχμώδει· καὶ ἐζήτει αὐτὸν Σαουλ πάσας τὰς ἡμέρας, καὶ οὐ παρέδωκεν αὐτὸν κύριος εἰς τὰς χεῖρας αὐτοῦ.

14 And he dwelt [in Mas­erem]NB in the wilderness, in the narrow passes; and dwelt in the wilderness in mount Ziph, in the dry country. And Saul sought him continually, but the Lord delivered him not into his hand[s].

14 But David abode in the desert in strong holds, and he remained in a mountain of the desert of Ziph, in a woody hill. And Saul sought him always: but the Lord delivered him not into his hand[s].

14 And David abodeNC in the wilderness in strong holds, and remained in a mountainND in the wilderness of Ziph. And Saul sought him every dayXNE, but God delivered him not into his hand.

14 Thus David resided in the wilderness, in the strongholds, then resided on the hill in the wilderness of Ziph. Meanwhile, Saul sought for him all his days, but {Yahweh} did not deliver him into his control.

14 וַיֵּשֶׁב דָּוִד בַּמִּדְבָּר בַּמְּצָדוֹת וַיֵּשֶׁב בָּהָר בְּמִדְבַּרNF-זִיף וַיְבַקְשֵׁהוּ שָׁאוּל כָּל-הַיָּמִים וְלֹא-נְתָנוֹ אֱלֹהִיםNG בְּיָדוֹ:

vs. 15-18 Jonathan Visits David To Encourage Him In The Lord

  1. v.16 He “encouraged David in God” – lit. “he strengthened/boosted his hand in the Lord”

  1. Jonathan encouraged David through verbal reminders not to fear but rather to rely on God’s word. In v.17 Jonathan said to David, “Don’t be afraid, for the hand of Saul my father is not going to find you. Furthermore, it is you who will be king over Israel.”

  1. Jonathan dreamed together with David about the future: And as for me, I will belong to you as a second-in-command, and even my father Saul knows it will be thus.”

  1. Finally, Jonathan encouraged David through a covenant renewal ceremony in v.18 “Then the two of them cut a covenant before the face of Yahweh.”

vs. 19-23 Ziphites Betray David to Saul

vs. 24-29 Saul’s Providentially-Interrupted Campaign Against David

Conclusion

    1. How could you strengthen someone’s hand in the Lord?

    1. Can you remind someone not to fear but rather to rely on God’s word?

    1. What promises from God can you remind your friends of, in order to lift their mind toward the future rather than getting stuck in the problems of the present? The spirituals of the African American church tradition are a treasure trove for this:

    1. Finally, how can you use covenantal promises like Jonathan did, to encourage others in the Lord?

New Testament Passages about Strengthening Others In The Lord (NKJV)

Luke 22:32 But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren."

Acts 14:22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, "We must through many tribulations enter the kingdom of God."

Acts 15:32 Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words.

Acts 15:41 And he went through Syria and Cilicia, strengthening the churches.

Acts 18:23 After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

Hebrews 12:12 Therefore strengthen the hands which hang down, and the feeble knees

Also see the example of Barnabas in Acts 11


1 Samuel 23:15-29 – Side-by side comparison of versionsNH

LXX

Brenton

DRB

KJV

NAW

MT

15 καὶ εἶδεν Δαυιδ ὅτι ἐξέρχεται Σαουλ τοῦ ζητεῖν τὸν X Δαυιδ· καὶ Δαυιδ ἐν τῷ ὄρει τῷ αὐχμώδει ἐν τῇ ΚαινῇNI Ζιφ.

15 And David perceived that Saul went forth to seek X David; and David was in the dry mountain in the New Ziph.

15 And David saw that Saul was come out to seek his life. And David was in the desert of Ziph, in a wood.

15 And David sawNJ that Saul was come out to seek his life: and David was in the wilderness of Ziph in a woodNK.

15 Now, David realized that Saul had come out to take his life away, and David was in the wilderness of Ziph, in the forest.

15 וַיַּרְא דָוִד כִּי-יָצָא שָׁאוּל לְבַקֵּשׁ אֶת-נַפְשׁוֹ וְדָוִד בְּמִדְבַּר-זִיף בַּחֹרְשָׁה: ס

16 καὶ ἀνέστη Ιω­ναθαν υἱὸς Σαουλ καὶ ἐπορεύ­θη πρὸς Δαυιδ εἰς Καινὴν καὶ ἐκραταίω­σενNL τὰς χεῖρας αὐτοῦ ἐν κυρίῳ.

16 And Jonathan son of Saul rose, and went to David to Caene, and strengthened his hand[s] in the Lord.

16 And Jona­than, the son of Saul, arose, and went to David, into the wood, and strengthened his hand[s] in God:

16 And Jonathan Saul's son arose, and went to David into the wood, and strengthenedNM his hand in God.

16 Then Jonathan son of Saul got up and went to David at the forest and boosted up his hand in {Yahweh},

16 וַיָּקָם יְהוֹנָתָן בֶּן-שָׁאוּל וַיֵּלֶךְ אֶל-דָּוִד חֹרְשָׁה וַיְחַזֵּק אֶת-יָדוֹ בֵּאלֹהִיםNN:

17 καὶ εἶπεν πρὸς αὐτόν Μὴ φοβοῦ, ὅτι οὐ μὴ εὕρῃ σε ἡ χεὶρ Σαουλ τοῦ πατρός μου, καὶ σὺ βασιλεύσεις ἐπὶ Ισραηλ, καὶ ἐγὼ ἔσομαί σοι εἰς δεύτερον· καὶ Σαουλ ὁ πατήρ μου οἶδεν οὕτως.

17 And he said to him, Fear not, for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be second to thee; and Saul my father knows it.

and he said to him: 17 Fear not: for the hand of my father, Saul, shall not find thee, and thou shalt reign over Israel, and I shall be next to thee; yea and X my father knoweth this.

17 And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be nextNO unto thee; and that also Saul my father knoweth.

17 and he said to him, “Don’t be afraid, for the hand of Saul my father is not going to find you. Furthermore, it is you who will be king over Israel. And as for me, I will belong to you as a second-in-command, and even my father Saul knows it will be thus.”

17 וַיֹּאמֶר אֵלָיו אַל-תִּירָא כִּי לֹא תִמְצָאֲךָ יַד שָׁאוּל אָבִי וְאַתָּה תִּמְלֹךְ עַל-יִשְׂרָאֵל וְאָנֹכִי אֶהְיֶה-לְּךָ לְמִשְׁנֶהNP וְגַם-שָׁאוּל אָבִי יֹדֵעַ כֵּן:

18 καὶ διέθεντο ἀμφότεροι δια­θήκην ἐνώπιον κυρίου. καὶ ἐκάθητο Δαυιδ ἐν Καινῇ, καὶ Ιωναθαν ἀπ­ῆλθεν εἰς οἶκον αὐτοῦ.

18 So they both made a covenant before the Lord; and David dwelt in Caene, and Jonathan went to his home.

18 And they two made a covenant before the Lord: and David abode in the wood: but Jonathan returned to his house.

18 And they two made a covenant before the LORD: and David abode in the wood, and Jonathan went to his house.

18 Then the two of them cut a covenant before the face of Yahweh. Presently, Jonathan went to his house while David settled down in the forest.

18 וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית לִפְנֵי יְהוָה וַיֵּשֶׁב דָּוִד בַּחֹרְשָׁה וִיהוֹנָתָן הָלַךְ לְבֵיתוֹ: ס

19 Καὶ ἀνέβησαν [οἱNQ] Ζιφαῖοι [ἐκ τῆς αὐχμώδους] πρὸς Σαουλ ἐπὶ τὸν βουνὸνNR λέγοντες Οὐκ ἰδοὺ Δαυιδ κέκρυπται παρ᾿ ἡμῖν [ἐν Μεσσαρα] ἐν τοῖς στενοῖςNS ἐν τῇ Καινῇ ἐν τῷ βουνῷ τοῦ Εχελα τοῦ ἐκ δεξιῶν τοῦ ΙεσσαιμουνNT;

19 And the Ziph­ites came up [out of the dry country] to Saul to the hill, saying, Behold, is not David hidden with us [in MessaraNU,] in the narrows in Caene in the hill of Echela, which is on the right of Jessaemon?

19 And the Ziphites went up to Saul, in Gabaa, saying: Lo, doth not David lie hid with us in the strong holds of the wood, in mount Hachila, which is on the right hand of the desert.

19 Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which is on the south of JeshimonNV?

19 Now, the Ziphites went up to Saul at Gibeah to say, “Isn’t David hiding among us in the strongholds in the forest, on the hill of Chakilah which is south of the wasteland?

19 וַיַּעֲלוּ זִפִים אֶל-שָׁאוּל הַגִּבְעָתָה לֵאמֹר הֲלוֹאNW דָוִד מִסְתַּתֵּר עִמָּנוּ בַמְּצָדוֹת בַּחֹרְשָׁה בְּגִבְעַת הַחֲכִילָה אֲשֶׁר מִימִין הַיְשִׁימוֹן:

20 καὶ νῦν πᾶν τὸ πρὸς ψυχὴν XNX τοῦ βασιλέως εἰς κατάβασιν κατα­βαινέτω X πρὸς ἡμᾶς· κεκλείκασιν αὐτὸν εἰς τὰς χεῖρας τοῦ βασιλέως.

20 And now according to all the king's X desire to come down, let him come down X to us; they have shut him up into the hand[s] of the king.

20 Now therefore come down, as X thy soul hath desired X to come down: and it shall be our business to deliver him into the king's hand[s].

20 Now therefore, O king, come down according to all the desire of thy soul to come down; and our part shall be to deliverNY him into the king's hand.

20 So now, for all your heart’s desire, let the king come right on down {} to us. Let us shut the guy out into the control of the king!”

20 וְעַתָּה לְכָל- אַוַּת נַפְשְׁךָ הַמֶּלֶךְ לָרֶדֶת רֵד וְלָנוּNZ הַסְגִּירוֹ בְּיַד הַמֶּלֶךְ:

21 καὶ εἶπεν αὐτοῖς Σαουλ Εὐλογημένοι ὑμεῖς τῷ κυρίῳ, ὅτι ἐπονέσατεOA περὶ ἐμοῦ·

21 And Saul said to them, Blessed be ye of the Lord, for ye have been grieved on my [account].

21 And Saul said: Blessed be ye of the Lord, for you have pitied X my [case].

21 And Saul said, Blessed be ye of the LORD; for ye have compassionOB on me.

21 Then Saul said, “May y’all be blessed by Yahweh, for y’all have spared me the trouble!

21 וַיֹּאמֶר שָׁאוּל בְּרוּכִים אַתֶּם לַיהוָה כִּי חֲמַלְתֶּם עָלָי:

22 πορεύθητε δὴ [καὶ] ἑτοιμάσατε ἔτι καὶ γνῶτε X X τὸν τόπον αὐτοῦ, οὗ ἔσται ὁ ποὺς αὐτοῦ, ἐν τάχει ἐκεῖ οὗ εἴπατεOC, μήποτε πανουργεύσηται·X

22 Go, I pray you, [and] make prep­ar­ations yet, and notice X X his place where his foot shall be, quick­ly, in that place which ye spoke of, lest by any meansOD he should deal craftily X.

22 Go, [therefore,] I pray you, [and] use all diligence, and curiously inquire, and consider the place where his foot is, and who hath seen him there: for he thinketh of me, that I lie craftily in wait X for him.

22 Go, I pray you, prepareOE yet, and knowOF and see his place where his hauntOG is, and who hath seen him there: for it is toldOH me that he dealeth very subtilly.

22 Please go {and} confirm again, and get reconnaissance and watch his place where his foot passes. {Be furtive} there, for as {y’all} said to me, he is {} slick!

22 לְכוּ-נָא הָכִינוּOI עוֹד וּדְעוּ וּרְאוּ אֶת-מְקוֹמוֹ אֲשֶׁר תִּהְיֶה רַגְלוֹ מִי רָאָהוּOJ שָׁם כִּי אָמַרOK אֵלַי עָרוֹם יַעְרִםOL הוּא:

23 καὶ ἴδετε καὶ γνῶτε, X X X X X X X X X X X X X καὶ πορευσόμεθα μεθ᾿ ὑμῶν, καὶ ἔσται εἰ ἔστιν ἐπὶ τῆς γῆς, καὶ ἐξερευνήσω αὐτὸν ἐν πάσαις χιλιάσιν Ιουδα.

23 Take notice, then, and learn, X X X X X X X X X X X X X and I will go with you; and it shall come to pass that if he is in the land, I will search him out among all the thousands of Juda.

23 X Consider, and seeOM all his lurking holes, where­in he is hid, and return to me with the certainty [of the thing], that I may go with you. And if he should even go down into the earth [to hide him­self,] I will search him out in all the thousands of Juda.

23 See therefore, and take knowledge of all the lurkingON places where he hideth himself X, and come ye again to me with the certaintyOO, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousandsOP of Judah.

23 So, watch and get reconnaissance of his hideouts where He hides himself there, then y’all return to me with confirmation. Then I will go with y’all, and then, if he is in the land, I will indeed systematically search him out among all the thousands of Judah!”

23 וּרְאוּ וּדְעוּ מִכֹּלOQ הַמַּחֲבֹאִים אֲשֶׁר יִתְחַבֵּא שָׁם וְשַׁבְתֶּם אֵלַי אֶל-נָכוֹן וְהָלַכְתִּי אִתְּכֶם וְהָיָה אִם-יֶשְׁנוֹ בָאָרֶץ וְחִפַּשְׂתִּי אֹתוֹ בְּכֹל אַלְפֵיOR יְהוּדָה:

24 καὶ ἀνέστησαν οἱ Ζιφαῖοι καὶ ἐπορεύθησαν ἔμπροσθεν Σαουλ· καὶ Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ ἐν τῇ ἐρήμῳ τῇ Μααν καθ᾿ ἑσπέρ­ανOS ἐκ δεξιῶν τοῦ Ιεσσαιμουν.

24 And the ZiphitesOT arose, and went before Saul: and David and his men were in the wild­erness of Maon, westward, to the right of Jessaemon.

24 And they arose, and went to Ziph before Saul: and David and his men were in the desert of Maon, in the plain at the right hand of Jesimon.

24 And they arose, and went to Ziph beforeOU Saul: but David and his men were in the wilderness of Maon, in the plainOV on the southOW of Jeshimon.

24 So they got 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 the wasteland.

24 וַיָּקוּמוּ וַיֵּלְכוּ זִיפָה לִפְנֵי שָׁאוּל וְדָוִד וַאֲנָשָׁיו בְּמִדְבַּר מָעוֹן בָּעֲרָבָה אֶל יְמִין הַיְשִׁימוֹן:

25 καὶ ἐπορεύθη Σαουλ καὶ οἱ ἄνδρες αὐτοῦ ζητεῖν [αὐτόνOX]· καὶ ἀπήγγειλαν τῷ Δαυιδ, καὶ κατέβη [εἰς] τὴν πέτραν τὴν X ἐν τῇ ἐρήμῳ Μααν· καὶ ἤκουσεν Σαουλ καὶ κατεδίωξεν ὀπίσω Δαυιδ [εἰς] τὴν ἔρημον Μααν.

25 And Saul and his men went to seek [him]: and they brought word to David, and he went down [to] the rock that was in the wilderness of Maon: and Saul heard, and followed after David [to] the wilderness of Maon.

25 Then Saul and his men went to seek [himOY]: and it was told David, and forthwith he went down [to] the rock, and abode in the wilderness of Maon: and when Saul had heard of it, X he pursued after David [in] the wilderness of Maon.

25 Saul also and his men went to seek him. And they told David: wherefore he came down [into] a rock, and abode in the wilderness of Maon. And when Saul heard that, X he pursued after David [in] the wilderness of Maon.

25 Then Saul and his men went to seek {for him}, but men communicated it to David, so he went down the rock and resided in the wilderness of Maon. When Saul heard, he then hunted after David {in} the wilderness of Maon.

25 וַיֵּלֶךְ שָׁאוּל וַאֲנָשָׁיו לְבַקֵּשׁ וַיַּגִּדוּ לְדָוִד וַיֵּרֶד הַסֶּלַע וַיֵּשֶׁב בְּמִדְבַּר מָעוֹן וַיִּשְׁמַע שָׁאוּל וַיִּרְדֹּף אַחֲרֵי-דָוִד מִדְבַּרOZ מָעוֹן:

26 καὶ πορεύονται Σαουλ [καὶ οἱ ἄνδρες αὐτοῦ] ἐκ μέρους τοῦ ὄρους τούτου, καὶ ἦν Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ ἐκ μέρους τοῦ ὄρους τούτου· καὶ ἦν Δαυιδ σκεπ­αζόμενοςPA πορεύ­εσθαι ἀπὸ προσ­ώπου Σαουλ, καὶ Σαουλ καὶ οἱ ἄνδρες αὐτοῦ παρ­ενέβαλονPB ἐπὶ Δαυιδ καὶ τοὺς ἄνδρας αὐτοῦ συλλαβεῖν αὐτούς.

26 And Saul [and his men] go on one side of the mountain, and David and his men are on the other side of the mountain: and David was hiding himself to escape from Saul: and Saul and his men encamped against David and his men, in order to take them.

26 And Saul went on this side of the mountain: and David and his men were on the other side of the mountain: and David despaired of being able to escape from the face of Saul: and Saul and his men encompassed David and his men round about, to take them.

26 And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fearPC of Saul; for Saul and his men compassedPD David and his men round about to takePE them.

26 Now, Saul went along the mountain on this side, while David and his men were on that side of the mountain, and David made a mad dash to get away from Saul’s front while Saul and his men were circling towards David - and towards his men - to take them into custody.

26 וַיֵּלֶךְ שָׁאוּל מִצַּד הָהָר מִזֶּה וְדָוִד וַאֲנָשָׁיו מִצַּד הָהָר מִזֶּה וַיְהִי דָוִד נֶחְפָּז לָלֶכֶת מִפְּנֵי שָׁאוּל וְשָׁאוּל וַאֲנָשָׁיו עֹטְרִים אֶל-דָּוִד וְאֶל-אֲנָשָׁיו לְתָפְשָׂם:

27 καὶ ἄγγελος πρὸς Σαουλ ἦλθεν λέγων Σπεῦδε καὶ δεῦρο, ὅτι ἐπέθεντο οἱ ἀλλόφυλοι ἐπὶ τὴν γῆν.

27 And there came a messenger to Saul, saying, Haste thee, and come hither, for the Philis­tines have invaded X the land.

27 And a messenger came to Saul, saying: Make haste to come, for the Philistines have poured in themselves upon the land.

27 But there came a messenger unto Saul, saying, Haste thee, and come; for the Philis­tines have invadedPF X the land.

27 Just then, a messenger came to Saul, saying, “Hurry and come! For Philistines have made a surprise attack against our country!”

27 וּמַלְאָךְ בָּא אֶל-שָׁאוּל לֵאמֹר מַהֲרָה וְלֵכָה כִּי- פָשְׁטוּPG פְלִשְׁתִּים עַל-הָאָרֶץ:

28 καὶ ἀνέστρε­ψεν Σαουλ μὴ καταδιώκειν ὀπίσω Δαυιδ καὶ ἐπορεύθη εἰς συνάντησιν τῶν ἀλλοφύλων· διὰ τοῦτο ἐπεκλήθη ὁ τόπος ἐκεῖνος Πέτρα ἡ μερισθεῖσαPH.

28 So Saul returned from following after David, and went to meet the Philistines: therefore that place wasPI called The divided Rock.

28 Wherefore Saul returned, leaving the pursuit of David, and went to meet the Philistines. For this cause they called that place the rock of division.

28 Wherefore Saul returned from pursuing after David, and went against XPJ the Philistines: therefore they called that place Sela ham­mahlekothPK.

28 Then Saul turned back from hunting after David, and he went to engage the Philistines. Therefore they call that place The Rock of the Divisions.

28 וַיָּשָׁב שָׁאוּל מִרְדֹף אַחֲרֵי דָוִד וַיֵּלֶךְ לִקְרַאת פְּלִשְׁתִּים עַל-כֵּן קָרְאוּ לַמָּקוֹם הַהוּא סֶלַע הַמַּחְלְקוֹתPL:

The Greek and Hebrew and Latin texts place the next verse at the beginning of chapter 24, so it will not be dealt with here, although many English versions append it to chapter 23 here.

29 PMThen David went up from thence, and dwelt in strong holds of Engaddi.

29 And David went up from thence, and dwelt in strong holds at Engedi.

 

I Samuel CHAPTER 24

Why Not Take Revenge?

1) He must respect and submit to the Lord's appointed authority:

2) A second reason David considered it wrong to assassinate Saul was that He was not to take personal revenge, because that is God's job (v.12),

3) A third reason David knew it would be wrong to assassinate Saul was that if David killed the king, all Israel would think that he really DID have a conspiracy going and was not gaining the throne appropriately. Then they might think it fitting to turn around and assassinate David next!

What Should We Do Instead of Taking Vengeance?

1) Put faith in God’s justice.

2) A second thing that David models for us instead of revenge is to Make an Appeal:

CONCLUSION

1) Vengeance belongs to the Lord,

2) He, as an agent of God’s justice, could not kill innocent people,

3) It would not fit the way God did things. God APPOINTED Saul for leadership and God ANOINTED David to follow; therefore God himself was behind both men and was orchestrating the turnover, and

4) If God had raised Saul up, it would disrespect God to kill Saul's family, and if God was raising David up, David had faith in God that He was more powerful than any human, therefore, he had no reason to fear retaliation from Saul's family if descendants were left. With God, there is PEACE!


1 Samuel 24 - Side-by side comparison of versionsPN

LXX

Brenton

DRB

KJV

NAW

MT

1 Καὶ ἀνέβη Δαυιδ ἐκεῖθεν καὶ ἐκάθισεν ἐν τοῖς στενοῖςPO Εγγαδδι.

1 And David rose up from thence, and dwelt in the narrow passes of Engaddi.

1 Then David went up from thence, and dwelt in strong holds of Engaddi.

23:29 And David went up from thence, and dwelt in strong holds at Engedi.

23:29 Then David went up from there and settled in the strongholds of Ein-Gedi.

1 וַיַּעַל דָּוִד מִשָּׁם וַיֵּשֶׁב בִּמְצָדוֹת עֵין-גֶּדִי:

2 καὶ ἐγενήθη ὡς ἀνέστρεψεν Σαουλ ἀπὸ ὄπισθεν τῶν ἀλλοφύλων, καὶ ἀπηγγέλη αὐτῷ λεγόντων ὅτι Δαυιδ ἐν τῇ ἐρήμῳ Εγγαδδι.

2 And it came to pass when Saul returned from pursuing after the Philistines, that it was reported to him, saying, X David is in the wilderness of Engaddi.

2 And when Saul was returned from following the Philistines, they told him, saying: Behold, David is in the desert of Engaddi.

1 And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of Engedi.

1 Meanwhile, as Saul was returning from [going] after the Philistines, men communicated with him saying, “Look, David is in the wilderness of Ein-Gedi!”

2 וַיְהִי כַּאֲשֶׁר שָׁב שָׁאוּל מֵאַחֲרֵי פְּלִשְׁתִּים וַיַּגִּדוּ לוֹ לֵאמֹר הִנֵּה דָוִד בְּמִדְבַּר עֵין גֶּדִי: ס

3 καὶ ἔλαβεν X μεθ᾿ ἑαυτοῦ τρεῖς χιλιάδας ἀνδρῶν ἐκλεκτοὺς ἐκ παντὸς Ισραηλ καὶ ἐπορεύθη ζητεῖν τὸν Δαυιδ καὶ τοὺς ἄνδρας αὐτοῦ ἐπὶ πρόσωπον Σαδαιεμ.PP

3 And he took with him three thousand men, chosen out of all Israel, and went to seek David and his men in front of Saddaeem.

3 Saul, therefore, took three thousand chosen men out of all Israel, and went [out] to seek after David and his men, even upon the [most] craggy rocks, [which are accessible only] to wild goats.

2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon XPQ the rocks of the wild goats.

2 So Saul took three thousand men chosen out of all the men of Israel, and he went to seek out David and his men on the surface of the landmark-rocks of the mountain-goats.

3 וַיִּקַּח שָׁאוּל שְׁלֹשֶׁת אֲלָפִים אִישׁ בָּחוּר מִכָּל-יִשְׂרָאֵל וַיֵּלֶךְ לְבַקֵּשׁ אֶת-דָּוִד וַאֲנָשָׁיו עַל-פְּנֵי צוּרֵי הַיְּעֵלִיםPR:

4 καὶ ἦλθεν εἰς τὰς ἀγέλας τῶν ποιμνίων τὰς ἐπὶ τῆς ὁδοῦ, καὶ ἦν ἐκεῖ σπήλαιον, καὶ Σαουλ εἰσῆλθεν παρασκευάσασ­θαιPS· καὶ Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ ἐσώτερον τοῦ σπηλαίου ἐκάθηντο.

4 And he came to the flocks of sheep that were by the way, and there was a cave there; and Saul went in to make preparation, and David and his men were sitting in the inner part of the cave.

4 And he came to the sheepcotes which were in his way. And there was a cave, into which Saul went, to ease nature: now David and his men lay [hid] in the inner part of the cave.

3 And he came to the sheepcotesPT by the way, where was a cave; and Saul went in to cover his feetPU: and David and his men remainedPV in the sidesPW of the cave.

3 Presently he came to the enclosures for sheep on the way, and there was a cave, so Saul went in to use it as a rest­room, Meanwhile, David and his men were settled in the far reaches of the cave.

4 וַיָּבֹאPX אֶל- גִּדְרוֹת הַצֹּאן עַל- הַדֶּרֶךְ וְשָׁם מְעָרָה וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת-רַגְלָיוPY וְדָוִד וַאֲנָשָׁיו בְּיַרְכְּתֵי הַמְּעָרָה יֹשְׁבִיםPZ:

5 καὶ εἶπον οἱ ἄνδρες Δαυιδ πρὸς αὐτόν Ἰδοὺ ἡ ἡμέρα αὕτη, ἣν εἶπεν κύριος πρὸς σὲ X παραδοῦναι τὸν ἐχθρόν σου εἰς τὰς χεῖράς σου καὶ ποιήσεις αὐτῷ ὡς ἀγαθὸν ἐν ὀφθαλμοῖς σου. καὶ ἀνέστη Δαυιδ καὶ ἀφεῖλεν τὸ πτερύγιον τῆς διπλοίδοςQA τῆς Σαουλ λαθραίως.

5 And the men of David said to him, Behold, this is the day of which the Lord spoke to thee, X [that he would] deliver thine enemy into thy hand[s]QB; and thou shalt do to him as it is good in thy sight. So David arose and cut off the skirt of Saul's garment secretly.

5 And the servants of David said to him: Behold the day, of which the Lord said to thee: X I will deliver thy enemy unto X thee, that thou mayst do to him as it shall seem good in thy eyes. Then David arose, and secretly cut off the hem of Saul's robe.

4 And the men of David said unto him, Behold the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto XQC thee. Then David arose, and cut off the skirtQDof Saul's robe privilyQE.

4 Then David’s men said to him, “Look! Today is when Yahweh has said to you, ‘Look I am giving your enem{y} into your control, and you shall do to him according to what is good in your eyes!’” And David got up quietly and cut off a flap of the tunic which belonged to Saul.

5 וַיֹּאמְרוּ אַנְשֵׁי דָוִד אֵלָיו הִנֵּה הַיּוֹם אֲשֶׁר-אָמַר יְהוָה אֵלֶיךָ הִנֵּה אָנֹכִי נֹתֵן אֶת- אֹיְבֵיךָQF בְּיָדֶךָ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר יִטַב בְּעֵינֶיךָ וַיָּקָם דָּוִד וַיִּכְרֹת אֶת-כְּנַף- הַמְּעִילQG אֲשֶׁר- לְשָׁאוּל בַּלָּטQH:

6 καὶ ἐγενήθη μετὰ ταῦτα καὶ ἐπάταξενQI καρδία Δαυιδ αὐτόν, ὅτι ἀφεῖλεν τὸ πτερύγιον [τῆς διπλοίδος] αὐτοῦ,

6 And it came to pass after this that David's heart smote him, because he had cut off the skirt of his [garment].

6 X After which X David's heart struck him, because he had cut off the hem X of Saul's [robe].

5 And it came to pass afterward, that David's heart smote him, because he had cut off X Saul's skirtQJ.

5 It was only after this that David’s heart struck him over when he had cut off the flap {of the tunic} which belonged to Saul.

6 וַיְהִי אַחֲרֵי-כֵן וַיַּךְ לֵב-דָּוִד אֹתוֹ עַל אֲשֶׁר כָּרַת אֶת-כָּנָףQK אֲשֶׁר לְשָׁאוּל: ס

7 καὶ εἶπεν [Δαυιδ] πρὸς τοὺς ἄνδρας αὐτοῦ Μηδαμῶς μοι παρὰ κυρίου, εἰ ποιήσω τὸ ῥῆμα τοῦτο τῷ κυρίῳ μου τῷ χριστῷ κυρίου ἐπενέγκαι χεῖρά μου ἐπ᾿ αὐτόν, ὅτι χριστὸς κυρίου ἐστὶν οὗτος·

7 And [David]QL said to his men, The Lord forbid it me, that I should do this thing to my lord X the anointed of the Lord, to lift my hand against him; for he is the anointed of the Lord.

7 And he said to his men: The Lord be merciful unto me, that I may do no such thing to my master, X the Lord's anointed, [as] to lay my hand upon him, because he is the Lord's anointed.

6 And he said unto his men, The LORD forbid X X that I should do this thing unto my master,X the LORD's anoint­ed, to stretch forthQM mine hand against him, see­ing QN he is the anointed of the LORD.

6 Then he said to his men, “It was a disgrace to me from Yahweh that I should have done this thing to my master – to Yahweh’s anoint­ed one, by reaching my hand toward him, for he is Yahweh’s anointed one!”

7 וַיֹּאמֶר לַאֲנָשָׁיו חָלִילָה לִּי מֵיהוָה אִם-אֶעֱשֶׂה אֶת-הַדָּבָר הַזֶּה לַאדֹנִי לִמְשִׁיחַ יְהוָה לִשְׁלֹחַ יָדִי בּוֹ כִּי-מְשִׁיחַ יְהוָה הוּא:

8 καὶ ἔπεισενQO Δαυιδ τοὺς ἄνδρας αὐτοῦ ἐν X λόγοις καὶ οὐκ ἔδωκενQP αὐτοῖς ἀναστάντας θανατῶσαι τὸν Σαουλ. καὶ ἀνέστη Σαουλ X X X καὶ κατέβη εἰς τὴν ὁδόν.

8 So David persuaded his men by [his] words, and did not suffer them to arise [and] slay Saul: and Saul arose X X X and went X [his] way.

8 And David stopped his men with his words, and suffered them not to rise against Saul: but Saul, rising up out of the cave, X went on his way.

7 So David stayedQQ his servants with these words, and sufferedQR them not to rise against Saul. But Saul rose up out of the cave, and went on his way.

7 So David interrupted his men with these words and did not give them [permission] to rise up against Saul. Meanwhile, Saul got up out of the cave and went to the path.

8 וַיְשַׁסַּעQS דָּוִד אֶת-אֲנָשָׁיו בַּדְּבָרִים וְלֹא נְתָנָם לָקוּם אֶל-שָׁאוּל וְשָׁאוּל קָם מֵהַמְּעָרָה וַיֵּלֶךְ בַּדָּרֶךְ: ס

9 καὶ ἀνέστη Δαυιδ ὀπίσω αὐτοῦ X X ἐκ τοῦ σπηλαίου, καὶ ἐβόησεν [Δαυιδ] ὀπίσω Σαουλ λέγων Κύριε X βασιλεῦ· καὶ ἐπέβλεψεν Σαουλ [εἰς τὰ] ὀπίσω αὐτοῦ, καὶ ἔκυψεν Δαυιδ [ἐπὶ] πρόσωπον [αὐτοῦ] ἐπὶ τὴν γῆν καὶ προσ­εκύνησεν αὐτῷQT.

9 And David rose up and went after him out of the cave: and [David] cried after Saul, saying, My lord, O king! and Saul looked behind him, and David bowed [with his] face to the ground, and did obeisance to him.

9 And David also rose up after him: and going out of the cave, X cried after Saul, saying: My lord the king. And Saul looked behind him: and David bowing himself X down to the ground, X worshipped,

8 David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped [with his] face to the earth, and bowedQU himself.

8 Then David got up after him and went out of the cave and called out after Saul, saying, “My master the king!” And Saul peered behind him while David bowed nostrils earthward and prostrated himself.

9 וַיָּקָם דָּוִד אַחֲרֵי-כֵן וַיֵּצֵא מִן-הַמְּעָרָה וַיִּקְרָא אַחֲרֵי- שָׁאוּל לֵאמֹר אֲדֹנִי הַמֶּלֶךְ וַיַּבֵּט שָׁאוּל אַחֲרָיו וַיִּקֹּד דָּוִד אַפַּיִם אַרְצָהQV וַיִּשְׁתָּחוּ: ס

10 καὶ εἶπεν Δαυιδ πρὸς Σαουλ Ἵνα τί ἀκούεις τῶν λόγων τοῦ λαοῦ λεγόντων Ἰδοὺ Δαυιδ ζητεῖ τὴν ψυχήνQW σου;

10 And David said to Saul, Why dost thou hearken to the words of the people, saying, Behold, David seeks thy life?

10 And X said to Saul: Why dost thou hear the words of men that say: X David seeketh thy hurt?

9 And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt?

9 And David said to Saul, “Why do you give heed to the words of a man saying, ‘See, David seeks your harm!’?

10 וַיֹּאמֶר דָּוִד לְשָׁאוּל לָמָּה תִשְׁמַע אֶת-דִּבְרֵי אָדָםQX לֵאמֹר הִנֵּה דָוִד מְבַקֵּשׁ רָעָתֶךָ:

11 ἰδοὺ ἐν τῇ ἡμέρᾳ ταύτῃ ἑοράκασιν οἱ ὀφθαλμοί σου ὡς παρέδωκέν σε κύριος σήμερον εἰς χεῖρά μου ἐν τῷ σπηλαίῳ, καὶ οὐκ ἠβουλήθην ἀποκτεῖναί σε καὶ ἐφεισάμην σου καὶ εἶπα Οὐκ ἐποίσω χεῖρά μου ἐπὶ κύριόν μου, ὅτι χριστὸς κυρίου οὗτός ἐστιν.

11 Behold, thine eyes have seen this day how that the Lord has delivered thee this day into my hand[s] in the cave; and I would not slay thee, but spared thee, and said, I will not lift up my hand against my lord, for he is the Lord's anointed.

11 Behold this day thy eyes have seen, that the Lord hath delivered thee into my hand, in the cave, and I had a thought to kill thee, but my eye hath spared thee. For I said: I will not put out my hand against my lord, because he is the Lord's anointed.

10 Behold, this day thine eyes have seen how that the LORD had delivered thee to day into mine hand in the cave: and some badeQY me kill thee: but mine eyeQZ spared thee; and I said, I will not put forth mine hand against my lord; for he is the LORD'S anointed.

10 Look, your eyes have seen this day that Yahweh gave you today into my control in the cave, and {I considered} assassinating you, but {I} had pity on you, and I said, “I will not reach out my hand against my master because he is the anointed one of Yahweh.

11 הִנֵּה הַיּוֹם הַזֶּה רָאוּ עֵינֶיךָ אֵת אֲשֶׁר-נְתָנְךָ יְהוָה הַיּוֹם בְּיָדִי בַּמְּעָרָה וְאָמַר לַהֲרָגֲךָ וַתָּחָס עָלֶיךָ וָאֹמַר לֹא-אֶשְׁלַח יָדִי בַּאדֹנִי כִּי-מְשִׁיחַ יְהוָה הוּא:

12 X X X X καὶ ἰδοὺ τὸ πτερύγιον τῆς διπλοίδος σου ἐν τῇ χειρί μου· [ἐγὼ] ἀφῄρηκα τὸ πτερύγιον X X καὶ οὐκ ἀπέκταγκά σε. [καὶ] γνῶθι καὶ ἰδὲ [σήμερον] ὅτι οὐκ ἔστιν κακία ἐν τῇ χειρί μου [οὐδὲ ἀσέβεια] καὶ ἀθέτησις, καὶ οὐχ ἡμάρτηκα εἰς σέ· καὶ σὺ δεσμεύειςRA τὴν ψυχήν μου λαβεῖν αὐτήν.

12 X X X X And behold, the skirt of thy mantle is in my hand, I cut off the skirt X X, and did not slay thee: know [then] and see [to-day], there is no evil in my hand, [nor impiety,] nor rebellion; and I have not sinned against thee, yet thou layest snares for my soul to take it.

12 Moreover, see and know, O my father, the hem of thy robe in my hand, that when I cut off the hem of thy robe, X I would not put [out my hand against] thee. Reflect, and see, that there is no evil in my hand, nor iniquity, neither have I sinned against thee: but thou liest in wait for my life, to take it away.

11 Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgressionRB in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it.

11 Now, see, yes see the flap of your tunic in my hand that when I cut off the flap of your tunic and did not assassinate you, know and see that there is no evil or transgression on my hand, and I have not sinned against you, yet you are committing first-degree murder against my person to take me out.

12 וְאָבִי רְאֵהRC גַּם רְאֵה אֶת-כְּנַף מְעִילְךָ בְּיָדִי כִּי בְּכָרְתִי אֶת-כְּנַף מְעִילְךָ וְלֹא הֲרַגְתִּיךָ דַּע וּרְאֵה כִּי אֵין בְּיָדִי רָעָהRD וָפֶשַׁע וְלֹא-חָטָאתִי לָךְ וְאַתָּה צֹדֶהRE אֶת-נַפְשִׁי לְקַחְתָּהּ:

13 δικάσαι κύριος ἀνὰ μέσον ἐμοῦ καὶ σοῦ, καὶ ἐκδικήσαι με κύριος ἐκ σοῦ· καὶ ἡ χείρ μου οὐκ ἔσται ἐπὶ σοί,

13 The Lord judge between me and thee, and the Lord requite me on thyself: but my hand shall not be upon thee.

13 The Lord judge between me and thee and the Lord revenge me of thee: but my hand shall not be upon thee.

12 The LORD judge between me and thee, and the LORD avenge me of thee: but mine hand shall not be upon thee.

12 May Yahweh judge between me and you, and may Yahweh take revenge on you for me. Meanwhile my hand will not be against you.

13 יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶךָ וּנְקָמַנִי יְהוָה מִמֶּךָּ וְיָדִי לֹא תִהְיֶה-בָּךְ:

14 καθὼς λέγεται ἡ παραβολὴRF ἡ ἀρχαία Ἐξ ἀνόμων ἐξελεύσεται πλημμέλεια· καὶ ἡ χείρ μου οὐκ ἔσται ἐπὶ σέ.

14 As the old proverb says, Transgression will proceed from the wicked ones: but my hand shall not be upon thee.

14 As also it is said [in] the old proverb: From the wicked shall wickedness come forth: therefore my hand shall not be upon thee.

13 As saith the proverb of the ancients, Wick­edness proceed­eth from the wicked: but mine hand shall not be upon thee.

13 As the old proverb says, ‘It is out of wicked men that wickedness goes out.’ But my hand will not be against you.

14 כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִיRG מֵרְשָׁעִים יֵצֵא רֶשַׁע וְיָדִי לֹא תִהְיֶה-בָּךְ:

15 [καὶ νῦν] ὀπίσω τίνος [σὺ] ἐκ­πορεύῃ, βασιλ­εῦ Ισραηλ; ὀπίσω τίνος καταδιώκ­εις σύ; ὀπίσω κυνὸς τεθνηκότος [καὶ] ὀπίσω ψύλλου ἑνός.

15 [And now] after whom dost [thou] come forth, O king of Israel? After whom dost thou pursue? After a dead dog, [and] after a flea?

15 After whom dost [thou] come out, O king of Israel? After whom dost thou pursue? After a dead dog, after a flea.

14 After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after aRH flea.

14 {Now,} after whom are {you,} the King of Israel coming out? {And} what are you chasing after? After a dead dog {or} after one flea?

15 אַחֲרֵי מִי יָצָאRI מֶלֶךְ יִשְׂרָאֵל RJ אַחֲרֵי מִי אַתָּה רֹדֵף אַחֲרֵי כֶּלֶב מֵת RK אַחֲרֵי RLפַּרְעֹשׁ אֶחָד:

16 X γένοιτο κύριος εἰς κριτὴν καὶ δικαστὴν ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον σοῦ· X ἴδοι κύριος καὶ κρίναι τὴν κρίσιν μου καὶ δικάσαι μοι ἐκ χειρός σου.

16 The Lord be judge and umpire between me and thee, the Lord look upon and judge my cause, and rescue me out of thy hand.

16 Be the Lord judge, and judge between me and thee, and see, and judge my cause, and deliver me out of thy hand.

15 The LORD therefore be judge, and judgeRM between me and thee, and see, and plead my cause, and deliverRN me out of thine hand.

15 Yahweh therefore will become ajudicator, and he will judge between me and you, and He will see and contend for my case, and He will bring justice for me out of your hand.”

16 וְהָיָה יְהוָה לְדַיָּן וְשָׁפַט בֵּינִי וּבֵינֶךָ וְיֵרֶא וְיָרֵב אֶת-רִיבִי וְיִשְׁפְּטֵנִי מִיָּדֶךָ: פ

17 καὶ ἐγένετο ὡς συνετέλεσεν Δαυιδ τὰ ῥήματα ταῦτα λαλῶν πρὸς Σαουλ, καὶ εἶπεν Σαουλ Ἦ φωνή σου αὕτη, τέκνον X Δαυιδ; καὶ ἦρεν τὴν φωνὴν αὐτοῦ Σαουλ καὶ ἔκλαυσεν.

17 And it came to pass when David had finished speaking these words to Saul, that Saul said, Is this thy voice, X Son David? And Saul lifted up his voice, and wept.

17 And when David had made an end of speaking these words to Saul, X Saul said: Is this thy voice, my son David? And Saul lifted up his voice, and wept:

16 And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lifted up his voice, and wept.

16 Now, as David finished speaking these words to Saul, Saul then said, “Is that your voice, David, my son?” And Saul raised his voice and wept.

17 וַיְהִי כְּכַלּוֹת דָּוִד לְדַבֵּר אֶת-הַדְּבָרִים הָאֵלֶּה אֶל-שָׁאוּל וַיֹּאמֶר שָׁאוּל הֲקֹלְךָ זֶה בְּנִיRO דָוִד וַיִּשָּׂא שָׁאוּל קֹלוֹ וַיֵּבְךְּ:

18 καὶ εἶπεν [Σαου]λ πρὸς Δαυιδ Δίκαιος σὺ ὑπὲρ ἐμέ, ὅτι σὺ ἀνταπέδωκάς μοι ἀγαθά, ἐγὼ δὲ ἀνταπέδωκά σοι κακά.

18 And [Saul] said to David, Thou art more righteous that I, for thou hast recompensed me good, but I have recompensed thee evil.

18 And he said to David: Thou art more just than I: for thou hast done good to me, and I have rewarded thee with evil.

17 And he said to David, Thou art more righteous than I: for thou hast rewardedRP me good, whereas I have rewarded thee evilRQ.

17 And he said to David, “You are more righteous than me, because, in your case, you brought about an outcome for me that was good, where­as I, I brought about an outcome for you that was bad.

18 וַיֹּאמֶר אֶל-דָּוִד צַדִּיק אַתָּה מִמֶּנִּיRR כִּי אַתָּה גְּמַלְתַּנִי הַטּוֹבָה וַאֲנִי גְּמַלְתִּיךָ הָרָעָה:

19 καὶ σὺ ἀπ­ήγγειλάς [μοι]RS σήμερον ἃ ἐποίη­σάς μοι ἀγαθά, ὡς ἀπέκλεισέν με κύριος [σήμερονRT] εἰς χεῖράς σου καὶ οὐκ ἀπέκτεινάς με·

19 And thou hast told [me] to-day what good thou hast done me, how the Lord shut me up into thy hand[s to-day], and thou didst not slay me.

19 And thou hast shewed this day what good things thou hast done to me: how the Lord delivered me into thy hand, and thou hast not killed me.

18 And thou hast shewed this day how that thou hast dealt well with me: forasmuch asRU when the LORD had delivered me into thine hand, thou killedst me not.

18 And you yourself have communicated {to me} today how you have done good to me how Yahweh sequestered me into your control yet you did not assassinate me.

19 וְאַתְּהRV הִגַּדְתָּ הַיּוֹם אֵת אֲשֶׁר-עָשִׂיתָה אִתִּי טוֹבָה אֵתRW אֲשֶׁר סִגְּרַנִי יְהוָה בְּיָדְךָ וְלֹא הֲרַגְתָּנִי:

20 καὶ ὅτι εἰ εὕροιτό τις τὸν ἐχθρὸν αὐτοῦ [ἐν θλίψει] καὶ ἐκπέμψαι αὐτὸν ἐν ὁδῷ ἀγαθῇ, καὶ κύριος ἀνταποτείσει αὐτῷRX ἀγαθά, καθὼς πεποίηκας σήμερον X X X.

20 And if any one should find his enemy [in distress,] and should send him forth in a good way, then the Lord will reward him good, as thou has done this day X X X X.

20 X For who when he hath found his enemy, X will let him go well away? But the Lord reward thee for this good [turn], for what thou hast done to me this day.

19 For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day.

19 Now, if a man were to find his enemy, would he send him on down the road well-provisioned? Therefore may Yahweh reward you well for what you have done {} this day.

20 וְכִי-יִמְצָא אִישׁ אֶת-אֹיְבוֹ וְשִׁלְּחוֹ בְּדֶרֶךְ טוֹבָה וַיהוָה יְשַׁלֶּמְךָ טוֹבָה תַּחַתRY הַיּוֹם הַזֶּה אֲשֶׁר עָשִׂיתָה לִיRZ:

21 καὶ νῦν ἰδοὺ ἐγὼ γινώσκω ὅτι βασιλεύων βασιλεύσεις καὶ στήσεται ἐν χερσίν σου βασιλεία Ισραηλ.

21 And now, behold, I know that thou shalt surely reign, and the kingdom of Israel shall be established in thy hand.

21 And now as I know that thou shalt surely be king, and have the kingdom of Israel in thy hand:

20 And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand.

20 And now, see, I know that you will certainly be king, and the kingdom of Israel will be established under your control.

21 וְעַתָּה הִנֵּה יָדַעְתִּי כִּי מָלֹךְ תִּמְלוֹךְSA וְקָמָה בְּיָדְךָ מַמְלֶכֶת יִשְׂרָאֵלSB:

22 καὶ νῦν ὄμοσόν μοι ἐν κυρίῳ ὅτι οὐκ ἐξολεθρεύσεις τὸ σπέρμα μου ὀπίσω μου καὶ οὐκ ἀφανιεῖς τὸ ὄνομά μου ἐκ τοῦ οἴκου τοῦ πατρός μου.

22 Now then swear to me by the Lord, that thou wilt not destroy my seed after me, that thou wilt not blot out my name from the house of my father.

22 X X Swear to me by the Lord, that thou wilt not destroy my seed after me, nor take away my name from the house of my father.

21 Swear now therefore unto me by the LORD, that thou wilt not cut off my seedSC after me, and that thou wilt not destroy my name out of my father's house.

21 And now, swear to me by Yahweh that you will not cut off my descendants after me and that you will not destroy my name from the household of my father.”

22 וְעַתָּה הִשָּׁבְעָה לִּי בַּיהוָה אִם- תַּכְרִית אֶת-זַרְעִי אַחֲרָי וְאִם- תַּשְׁמִיד אֶת-שְׁמִי מִבֵּית אָבִי:

23 καὶ ὤμοσεν Δαυιδ τῷ Σαουλ. καὶ ἀπῆλθεν Σαουλ εἰς τὸν τόπον αὐτοῦ, καὶ Δαυιδ καὶ οἱ ἄνδρες αὐτοῦ ἀνέβησαν εἰςSD τὴν [Μεσσαρα] στενήν.

23 So David swore to Saul: and Saul departed to his place, and David and his men went up to the strong-hold [of MesseraSE].

23 And David swore to Saul. So Saul went X X home: and David and his men went up into safer places.

22 And David sware unto Saul. And Saul went X X home; but David and his men gat them up unto the hold.

22 So David swore to Saul. Then Saul went to his house, and David and his men went up to the stronghold.

23 וַיִּשָּׁבַע דָּוִד לְשָׁאוּל וַיֵּלֶךְ שָׁאוּל אֶל-בֵּיתוֹ וְדָוִד וַאֲנָשָׁיו עָלוּ עַל-הַמְּצוּדָה: פ

 

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1“The reason why he did not order them to break into the house, and slay him at once, but wait till morning, seems to be, lest should he be alarmed by their breaking in, he might take the advantage of the night, and easily escape, or another person through mistake might be slain for him; and therefore, that they might be sure of him, they were to watch till it was broad daylight, when they could not well miss him.” ~J. Gill Goldman, following Wellhausen, suggested that it was against the ancient code of manners to enter the house of one’s enemy during the night.

2“...shewing the neare coniunction betweene man and wife, preferring her husbands safety, before the displeasure of her father, according to the first institution: for this cause shall a man leave father and mother, and cleave to his wife...” ~Andrew Willett “How Michal came to know the danger her husband was in does not appear; perhaps she had notice sent her from court, or rather was herself aware of the soldiers about the house, when they were going to bed, though they kept so still and silent that they said, Who dost hear? which David takes notice of, Psalm 59:7.” ~M. Henry

3A couple of commentators, including Tsumura (NICOT), insisted that this means shepherd’s tents in a pasture.

4Targums, Puritan commentators Andrew Willet, Matthew Henry, and John Gill, and other more modern commentators Jamieson, .Other historic Jewish rabbis (Ben Gersom, Abarbinel) have suggested that they prophecied verbally of David’s ascendance to the throne. Gill gives some credence to this.

52 Sam. 6:20, using the root גלה, whereas the roots in 1 Sam. 19:24 are פּשׁט and ערם

6So Rashi, B. Isaiah,Willett, Henry, Gill, Jamieson, K&D, Driver, Goldman, and Tsumura.

7Num. 24:4 uses the same verb נףל in that sense. This was the position of Junius, Willett, Henry, Gill, Jamieson, K&D, and Tsumura, in their commentaries.

8cf. Matthew Henry: “In flying to Samuel he made God his refuge, trusting in the shadow of his wings; where else can a good man think himself safe? .... And, doubtless, what little pleasure is to be had in this world those have it that live a life of communion with God”

9“God usually in these days turneth not men’s hearts on the sudden, that there should be continual exercise of the preaching of his word, and of the labour and diligence of those which hear unto their edifying.” ~Andrew Willett

10John Gill noted, however, that some Jewish commentators thought it might actually be the feast of trumpets or the first day of the new year which would fit with David’s family’s feast that day being an “annual” one.

11K&D being the only exception. They called it a “prevarication” which was “not looked upon” as a “sin.” Commentators that supported it as a “true excuse” included Junius, Martyr, Willett, M. Henry, and J. Gill who expounded, “as Ben Gersom observes; the fields he proposed to hide himself in were near to Gibeah, and he doubtless meant some cave in those fields, where he might be, and not be seen by men; though it cannot be thought that he remained, or proposed to remain, in such a place during that time, where he would be in want of food, but that he would abide incognito among his friends somewhere or another, until the festival was over.”

12Commentators agree that the tabernacle was at Nob, but they don’t agree on whether the ark was there. Most of the commentators I read seemed to think that the ark was not present at Nob but rather was at Kiriath Jearim, where 1 Samuel 7 says it “stayed for a long time” – but, D. Tsumura (NICOT) noted Jewish traditions (B. Zeb. 118-19) that it was at Nob and argued that without the ark there would be no point in shewbread, so maybe it was there after all.

13The name that appears in Mark 2:26 is Abiathar (“Father of abundance”), but the Gospel account doesn’t actually say that was this priest’s name, only that the place David entered was “the house of God upon/before (epi) Abiathar the high priest.” Abiathar was the son of Achimelek, so he was presumably around too. “During/when/in” (the way most English versions translate the Greek word epi here, is not mentioned in Thayer’s Greek Lexicon as a meaning for epi, but “before” is mentioned in the lexicon, and that makes more sense. On the other hand, Willett and Gill observed that the names seem to be interchangeable in scripture, with both names being applied to both the father and son.

14Kimchi and Ben Gershom tried to get around this by saying that it was thanks-offering leftovers which laymen could eat, not shewbread, but Jesus’ commentary in the Gospels makes it clear that it was not something laymen were permitted to eat.

15That calculation comes from the BibleWorks Map software. It would, of course be more than 2 miles on the ground in that hill country. Gill quoted Bunting at 12 miles, which seems a bit much, but that is still less than one day’s journey for soldiers. Jamieson’s commentary computed it at 5 miles.

16Willett, following Junius recommended interpreting “vessels” as the containers they had for carrying the bread. Along those lines, Goldman recommended Driver’s translation “gear,” but I’m not convinced, and neither was M. Henry or D. Tsumura.

17See my paper at http://www.natewilsonfamily.net/natespdf/all_the_earth.pdf cf. Zec. 14:16ff

18Matthew Henry, after admitting he knew not what would induce David to flee to Gath, suggested that perhaps Goliath had been a problem for Akish, so Akish might have appreciated rather than resenting David’s elimination of Goliath.

19Akish was king over only one city. Rainey theorized, however, that Akish was the senior of the five Philistine city-state governors.

20In contradiction to Gill, K&D and others, Tsumura put it the other way around in NICOT: “Achish could be a title or a common name for a Philistine ruler [noting other incidences of the name Ikausu in Akkadian king lists, and an inscription in Ekron], like ‘Pharaoh’ for an Egyptian king… Note that ‘Abimelech’ in the title of Psalm 34 may be the Semitic name of Achish...”

21This is added in the Septuagint.

22Matthew Henry suggested that perhaps Akish had an appreciation for David and saw through David’s deceptive behavior, but judged that it would be dangerous for David to stay in Gath, and thus dismissed him for his own safety.

23Keil & Delitzsch suggested that it was further north and therefore accessed by crossing the Jordan River. Who knows?

24Bemnidbar Rabba, sect. 14. fol. 212. 1. Tanchuma apud Jarchium says that the king of Moab killed David’s parents as soon as he left the stronghold, but other commentators, such as Hertzberg and Klein maintained that David’s parents survived and returned to Judah.

25See also Psalms 31:4; 71:3; 91:2; and 144:2.

26Keil & Delitsch is the only commentary I found with the contrary opinion that Doeg was “the superintendent of Saul's servants, invested with the office of marshal of the court.” Tsumura (NICOT) was more ambivalent “standing by as one of the royal guards; or ‘presiding over’ … not necessarily ‘being in charge of.’”

27Some commentators have pointed out that the only persons for whom the priests inquired of Yahweh with the Urim and Thumim were kings, but the priest’s open admission of frequently doing it for David (v.15) argues against it being an exclusive royal privilege.

28“Saul arraigns Ahimelech himself with the utmost disdain and indignation... not so much as calling him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting them.” ~M. Henry

29Consider the later enmity between Edom and Israel in Psalm 137:7 and Obadiah 1:11, and in the NT of Herod the Idumean (Edomite).

30Josephus noted a Jewish tradition that Doeg leveled the whole town to the ground and burned it.

312 Sam. 21:1 Gill cites Abarbinel’s opinion relating the cause of the famine to God’s wrath over Saul’s wanton destruction of Nob, claiming that the inhabitants of Nob were Gibeonites, who were hewers of wood and drawers of water for the house of the Lord (cf. Josh. 9:23). That seems reasonable, but not certain.

32Tsumura, in the New International Commentary on the Old Testament, points out that the phrase “here in Judah” contrasted with Keilah in v.3 indicates Keilah was not considered part of Judah, but perhaps it became so after David’s deliverance of it.

33Henry went on to write, “Probably it was the departure both of God and David from Saul that encouraged the Philistines to make this incursion. When princes begin to persecute God's people and ministers, let them expect no other than vexation on all sides. The way for any country to be quiet is to let God's church be quiet in it.”

34Source: China Harvest Newsletter from 2018 or 2019

35Josephus, Willett, Henry, Jamieson, Gill, and Tsumura (NICOT). On the other hand, Kimchi, Abarbinel, and Keil & Delitzsch advocated for it being Abiathar.

36Isaiah 42:3 “a bruised reed He will not break, and a dim wick He will not extinguish; He will cause judgment to come out to truth.” (NAW)

37The early-church era Septuagint says that David’s men still numbered 400 at this time, whereas the Enlightenment-era Hebrew text says it had grown to 600. If the latter is accurate, Andrew Willett’s comment is a propos, “[A]ffliction and persecution doth not diminish the Lord’s people, but rather increaseth them.”

38Jewish commentaries are quite taken up with whether or not one can ask God more than one question at a time, but I don’t think that this narrative is intended to have bearing on this question.

39This contribution is from the NICOT commentary by Tsumura.

40This is actually a quote of OT passages like Gen. 28:15, Deut. 31:6-8, Joshua 1:5, and 1 Chron. 28:20.

41Since the writing of this, it strikes me that it would be better to roll point one into point two and create a new point one about Jonathan “getting up and going to” his friend.

42Jerome seems to have located them too far East. Gill quoted Jerome’s De loc. Heb. fol. 91. C as saying that “Jeshimon [w]as ten miles from Jericho to the south, near the Dead Sea; on the top of this hill, which was an ascent of... about four miles… [known in later years as] Masada…”

4316th Century Puritan commentator Andrew Willett elaborated that David was “on the ‘right hand,’ that is, the south side, of the desert called in Hebrew ‘Jeshimon’: which mention is made of … in divers other places: so that it appeareth to be no proper name.”

44Namely, the Targum, Septuagint, Vulgate, and Syriac texts of verse 22, which, while not in agreement with each other, are all agreed against David being the source of the quote.

45Reiterating the first footnote, I would like to rework these application points to focus the first one on “getting up and going to” friends who need encouragement, emphasizing the value of personal visitation.

46Compare 23:4 כִּי־אֲנִי נֹתֵן אֶת־פְּלִשְׁתִּים בְּיָדֶךָ׃ with 24:7 הִנֵּה אָנֹכִי נֹתֵן אֶת- אֹיְבֵיךָ בְּיָדֶךָ

47“We read of those who believed in Christ, and yet ‘he did not commit himself to them because he knew all men.’” (John 2:24) ~M. Henry

48“But here this question will be moved, how David kept his oath, when as he caused the two sons of Rizpah Saul's concubine, and the five sons of his daughter to be hanged, because of the Gibeonites, 2. Sam. 21. To this the answer is readie, that David for his part was so minded, as much as in him lay, to keep this oath:* as may appear by the punishment which he took of them, that killed Ishbosheth Saul's son: but in this oath was to be excepted, unless God gave any special commandement to the contrarie, as he did in the cause of the Gibeonites: for David asked counsel of God, and followed the Lord’s direction in that action: Mar. neither did David voluntarily put them to death, but seven of Saul's sons were required by the Gibeonites, for oppression of whom the land was punished by famine: neither was Saul's posteritie utterly destroyed, for David had compassion on Mephibosheth Jonathan’s son.” ~Andrew Willett

AMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 19 is 4Q52, which contains fragments of vs. 10-17, and which has been dated to 250 B.C. Where consonants of this DSS are legible and in agreement with the MT, I have colored the MT purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BThis is the Douay-Reims English translation of the Latin Vulgate

CNASB, NIV, ESV = “be on guard” which is a more literal translation of the Hebrew (and Greek).

D[H]e seems to suggest as if it was not safe for him to be in his own house, and in his own bedchamber that night, but that it was advisable to retire to some private place, where it might not be known or suspected that he was there. By what follows he means some field, and a private place in it.” ~J. Gill
Tsumura (NICOT) claimed that this is the same “hiding” in the field referred to in 20:19.

ENASB, NIV, ESV = “speak” The Hebrew word is the one usually translated “speak” by the KJV.

FKJV has the most literal translation. NASB & NIV render “find out,” which would be a different Hebrew verb (מצא), and ESV renders “learn,” which would also be a different Hebrew verb (למד).

GSymmachus translated with a synonym exedwken (“gave away”)

HSymmachus translated with a synonym anaition (“irreproachable)

ISymmachus translated with a synonym mathn (“vain”)

JNASB = deliverance,” NIV = “victory”

KNASB = “vowed,” NIV = “took oath”

LThe letters sureq and mem have switched places for euphonic purposes, but it is the same as ימות.

MSymmachus translated from the MT with literal woodenness wV pro miaV kai prin (“as before the first and third”)

NNASB & NIV = “told,” ESV = “reported”

OCf. the 4 other instances of this phrase in the Hebrew OT: 1 Sam. 4:7; 10:11; 14:21; 2 Sam. 5:2. If the phrase is intended to denote two occasions, as it does literally, those occasions might be 16:21-22 (his recruitment as Saul’s harp player) & 17:31&57 (his recruitment into Saul’s army).

PNASB, NIV = “spear” also in the following verse

QSeveral Hebrew manuscripts add a vav to the end (“his”), and the Vulgate and Septuagint also appear to support this.

RNASB, NIV = “tried”

SNASB, NIV = “pin”

TNIV, ESV = “eluded”

UNASB = “stuck,” NIV = “drove,” ESV = “struck”

VAbout 10 of the 20 times this Hebrew lemma is used, it denotes being the first to come out of the opening of the mother’s womb, and another 5 times it denotes the blooming of a flower, but here, breaking free from the status of servant is meant, as it is in 1 Chron. 9:33 & 2 Chron. 23:8, although the suggestion of David blasting through the wall himself to get away is an interesting possibility.

WAlthough the initial vav is obliterated in the DSS, there is plenty of room for it in the spacing between legible portions of this verse and the previous, so on that basis, I think it more probable that the DSS has the copula (which is also in the MT) than not.

XNASB = “put to death” (a better rendering of the Hiphil form here), NIV, ESV = “kill” (By the way, the purple Hebrew text is in the DSS.)

YNIV = “run,” “Escape” (ESV) is more central to the meaning of this Hebrew word, but the LXX translates “save.”

ZThe location of David’s house at this point is not known, but it was only about 2 miles as the crow flies between Gibeah of Saul and Ramah of Samuel.

AAIn Hebrew as well as Greek, the 3ms object (accusative in Greek) could refer to either “David” or “house,” and in Greek, “house” is the closer match, since it is accusative case while David is genitive case.

ABWindow” is definite in both the Greek & Hebrew. Perhaps there was only one.

ACThe NIV & ESV omit this phrase, but it is in the Greek and Hebrew.

ADIt is ironic that the next time we meet Michal (after this chapter, ‎2 Samuel 6:16), she is looking down at David through that same back window! The Hebrew word has more to do with “alternative-ness” than “through-ness.”

AELXX is literally “empty grave,” cf. synonyms by other Greek versions in the centuries after the LXX: Aquila: morfwmata (“forms”), Symmachus: eidwla (“idols”), Theodotian: qerafin (“teraphim” – transliteration of the Hebrew word.) Sym. and Theod. use the same in v.16, whereas Aq. renders protomai (“the before-mentioned things?)

AFA. = to pan plhqoV (“the whole shebang” – also in v.16), Q. = cober (transliteration of the Hebrew word translated “liver/cover/quilt.”

AGThis is the Hebrew word “teraphim,” translated “[household] idol” by the NASB & NIV. The Hebrew ending is plural, thus the plurals in the LXX.

AHNASB = “quilt,” NIV = “some hair”

AINASB, NIV, ESV = “head” (same in v.16)

AJThe Cairo Geniza manuscripts from a century before the MT read with the synonym על (“upon”), matching the LXX, which clarifies, but does not change the meaning.

AKכְּבִיר, from כָּבַר, signifies something woven, and עִזִּים goats' hair, as in Ex. 25:4. But it is impossible to decide with certainty what purpose the cloth of goats' hair was to serve; whether it was merely to cover the head of the teraphim with hair, and so make it like a human head, or to cover the head and face as if of a person sleeping. The definite article not only before תְּרָפִים and בֶּגֶד, but also with הָעִזִּים כְּבִיר, suggests the idea that all these things belonged to Michal's house furniture, and that עִזִּים כְּבִיר was probably a counterpane made of goats' hair, with which persons in the East are in the habit of covering the head and face when sleeping.” ~Keil & Delitzsch (The other 9 times that this word cabir occur in the the O.T., they are translated heavy/great/weighty, which is behind the “liver” of the LXX rendering.)

ALMost English versions interpret the Teraphim as a singular idol, even though it has a plural spelling, and then interpret it as the referent of the 3ms pronoun “its head.” The only singular masculine noun in the sentence is “cover/quilt/liver.” Cf. the same phrase for Saul’s spear “by his head” in 26:7.

AMcf. synonym from Aquila = arrwstein (“to be sick/ill”)

ANNASB, ESV translated less-literally “let go.”

AOThe Piel form of this verb is translated “deceive” and occurs only 8x in the Hebrew OT, the first four times with this same question, “Why have you deceived me?” – Gen. 29:25 (Jacob to Laban); Josh. 9:22 (Joshua to the Gibeonites); 1 Sam. 28:12 (the witch to Saul) – and the last four times are 2 Sam. 19:27; 1 Chron. 12:18, Prov. 26:19, and Lam. 1:19.

APNeither the MT nor the Vulgate support the additional descriptor of the place “in Ramah,” which is found in the LXX. (Unfortunately, no legible DSS is available of this verse for comparison.) But since the full phrase “Navith in Ramah” does occur in the next verse in the MT, the LXX does not change the meaning.

AQHere and in vs.16, 22, and 23, the MT and Vulgate (and several other Hebrew manuscripts – and even Keil & Delitzsch’s commentary), support the LXX spelling of “Navat.” KJV, NASB, NIV, & ESV all followed the Qere editorial note in the margin of the MT with the spelling “Naioth” (making the yod and vav swap places), rather than the MT. Symmachus, however, instead of transliterating, translated with the word diaitwmenoi (“apartments”) here, and with the word oikhsesi (“in the house”) in v.22 (which is a reasonable translation of the root of the Hebrew nvh).
McClintock & Strong: “Naioth… from an early date has been interpreted to mean the huts or dwellings of a school or college of prophets over which Samuel presided, as Elisha did over those at Gilgal and Jericho. This appears first in the Targum-Jonathan, where for Naioth we find throughout בֵּית אוּלְפָנָא, "the house of instruction," the term which appears in later times to have been regularly applied to the schools of the rabbis (Buxtorf, Lex. Talm. Col. 106)…”
Easton Illustrated Bible Dictionary: “Naioth: dwellings, the name given to the prophetical college established by Samuel near Ramah. It consisted of a cluster of separate dwellings, and hence its name…”
Eerdman’s Dictionary of the Bible: “Although its linguistic form is uncertain, Naioth should be related to Heb. nāweh, which is a shepherd’s camp pitched outside a city. Such a camp was apparently also the dwelling of Samuel and his disciples.”
Keil & Delitzsch Commentary: ...applied to the coenobium of the pupils of the prophets, who had assembled around Samuel in the neighbourhood of Ramah. The plural נְוָיֹת points to the fact, that this coenobium consisted of a considerable number of dwelling-places or houses, connected together by a hedge or wall…. If we bear in mind, that, according to 1Sam.3:1, before the call of Samuel as prophet, the prophetic word was very rare in Israel, and prophecy was not widely spread, there can be no doubt that these unions of prophets arose in the time of Samuel, and were called into existence by him… It is ... generally assumed, that the study of the law and of the history of the divine guidance of Israel formed a leading feature in the occupations of the pupils of the prophets, which also included the cultivation of sacred poetry and music, and united exercises for the promotion of the prophetic inspiration... from the time of Samuel downwards the writing of sacred history formed an essential part of the prophet's labours… sacred music not only received a fresh impulse from David, who stood in a close relation to the association of prophets at Ramah, but was also raised by him into an integral part of public worship… just as, in the time of Samuel, it was the fall of the legal sanctuary and priesthood which created the necessity for the founding of schools of the prophets; so in the times of Elijah and Elisha, and in the kingdom of the ten tribes, it was the utter absence of any sanctuary of Jehovah which led these prophets to found societies of prophets… Consequently the founding of associations of prophets is to be regarded as an operation of divine grace, which is generally manifested with all the greater might where sin most mightily abounds.”

ARCompare with other Greek translations in the early centuries AD: A. omilon (“throng”), S. sustrofhn (“mob”), Q. susthma (“gathering?”).

ASLater Greek versions include a translation of the Hebrew words missing in the LXX as kaige autoi (“even they”).

ATSee AJ & AL; the Hebrew word is different from the word which the KJV translated “company” in ch. 10. NIV = “group”

AUNASB = “presiding,” NIV = “as leader,” ESV = “as head”

AVThe LXX, Vulgate, Targums, Syriac, as well as all the English versions I know of translated this singular verb as plural, which makes me suspect an error in the MT. It doesn’t make a big difference in meaning because there is only one person (Saul) behind the plural messengers who would act upon their report back to him. Gill followed Kimchi in explaining the singular as “the chief messenger.” Cf. Keil & Delitzsch: “The singular וַיַּרְא is certainly very striking here; but it is hardly to be regarded as merely a copyist's error for the plural וַיִּרְאוּ, … and understood either as relating to the leader of the messengers, or as used because the whole company of messengers were regarded as one body.”

AWAlthough there is an Ethiopian root lhq which means “senior,” neither להק nor הקת are words in Hebrew, so it is commonly assumed that the MT scribe experienced a moment of dyslexia, spelling the word for “assembly” (קהל) backwards. Compare to 10:5&10, where the word חבל (“company/band”) is used. Another possibility is that this is a specialized word used among the prophets to describe their ranks. Perhaps it is like our word “sodality,” used to distinguish a para-church religious meeting from a regular worship service of all believers. I could even imagine a creative prophet reversing the word for “church assembly” to invent a word for this relatively-new institution of schools of prophets. (I was intrigued to find that Kimchi and Keil & Delitzsch had the same theory!) Nevertheless, Tsumura (NICOT) and R.P. Gordon opted for “elders.”

AXThe MT spelling of this verb is plural active (“they told”), but the Vulgate and Septuagint (and all the English versions I’ve seen) read passive and singular (“it was told”).

AYSyriac version supports the plural of the LXX (“they said”), but the Vulgate and MT are agreed on singular (“one said”).

AZNIV & ESV omit “and said,” even though it is in the MT, Vulgate, Septuagint, and historic English translations.

BAThis place is not mentioned anywhere else in the Bible, nor is a “great pit/cistern” mentioned anywhere else in the Bible. Sechu/Seku/Secu supposedly means “watchtower” or “bare height.” I wonder if it could be a corruption of Shechem, which was a city of refuge (Jos 20:7) on a hill where Jacob’s Well (John 4) was located, and a place that Saul might expect a political fugitive to go for refuge. The problem is that this might be a bit further north than the events of this story. As for the Hebrew word bor, 19% of its occurrences in the O.T. are translated “well/cistern/fountain” in the KJV, and the other 80% are translated “pit/dungeon,” so the word doesn’t necessarily imply that there was water in the hole, but the context of a place where a traveler would want to stop and where he would find people to interview is probably why English translators have inclined toward “well/cistern” as the translation.

BBThe masculine form of this verb would indicate that a man rather than a woman answered.

BC“There” is also missing in the Lucian rescription of the Septuagint (and thus perhaps in the NIV?), but it’s in the MT and the original Septuagint.

BDThe verb “went/walked” is made emphatic through repetition in the MT, but it is not so in the LXX. The emphatic-ness of the MT appears to be carried into English translations with phrases like “as he walked” (ESV), “went/walked along” (NASB/NIV), and “went on” (KJV).

BEThis is a Hitpael imperfect verb, but the LXX and many English versions translate it as a participle. The Syriac and Targums translate it as an infinitive, but the parallel structure of the imperfect verbs for “went” and “prophecied” make it not unreasonable for these translations to change verb types in order to bring over the idea of simultaneous action.

BFLater Greek versions corrected to the MT kaige autoV (“and even he”).

BGcf. Aquila mh (not”) and S. oti (“that”).

BHFor what it’s worth, this is the same word for Adam & Even’s “nakedness” in Gen. 1, and the same word in the phrase “naked as the day [you] were born” in Job 1, Eccl. 5, and Hos. 2, and it isn’t until hundreds of years later that this word was used by prophets in a way that could be construed as only partial nakedness. The phenomenon of demon-possessed people stripping off all their clothes in fits is well-documented.

BI“Now the proverb recurs, Is Saul among the prophets? See 1Sa. 10:12. Then it was different from what it had been, but now contrary. He is rejected of God, and actuated by an evil spirit, and yet among the prophets.”~M. Henry (The “even/also/gam” is positioned in the Hebrew sentence to indicate surprise that so many persons had joined with the prophets, not surprise that Saul was involved in so many institutions.)

BJMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. Dead Sea Scrolls containing 1 Samuel 20 are 4Q51Samuela, which contains fragments of vs. 37-40 (and which has been dated between 50-25 B.C.) and 4Q52, which contains a great deal of verses from 20:26 – 21:1 (and which has been dated around 250 BC). Where the text of the DSS matches the MT, I’ve colored the MT purple. Where the DSS supports the LXX (and/or Vulgate) with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BKAs it was in chapter 19, so here, although the LXX Greek and Latin Vulgate and Kethib of the Masoretic Hebrew read “Naviat,” the more-recent translations – in fact all the English translations from Wycliffe in the 1384 and onwards followed the Masoretic scribes’ marginal note (qere) and switched the order of the vav and the yod (מִנָּיוֹת), but where there are Hebrew variants, they don’t transpose these letters, rather they spell the yod with its consonantal character rather than with a vowel pointing tywnm. Without the switcheroo, it makes sense, because the Hebrew root נוה means “rest peacefully/retreat center.”

BLThis word starts with an “and” in several Hebrew manuscripts, as well as in the Syriac and Septuagint. It doesn’t change the meaning, but it makes for smoother reading.

BMcf. other Greek versions: Aquila = bebhlon (“profanity”), Symmachus, Theodotian ilewV soi (“mercy on you!”).

BNSymmachus renders synonymously: ean mh dhlwsh eiV akohn mou (“without disclosing in my hearing”).

BOThere is a tradition which goes back at least as far as the early church to include the word “to you” here. It’s in the LXX, Symmachus’s translation, and Theodotian’s translation, as well as in the Syriac. It is not, however in the Vulgate. It doesn’t change the story, but it is curious.

BPThe Qere Masoretic editorial note reads לֹא-עָשָׂה (“he has not done”) to make it more clear that this is a negative particle rather than a possessive pronoun. While it can be read either way, the context makes clear it’s supposed to be a negative. K&D embraced the לא correction but said “the Chethibh עָשָׂה is probably to be preferred to the Keri יַעֲשֶׂה, and to be understood in this sense: ‘My father has (hitherto) done nothing at all, which he has not told to me.’”

BQLXX translators read the Hebrew root עצב as though it said עצה (“counsel”). Aquila corrected to the MT (“But certainly”).

BRAq. & Sym emended to the MT: oson bhma metaxu (“such a step between”)

BSThe Syriac follows the Greek instead of the Hebrew here.
Tsumura commented on the “again,” suggesting that, although there is no record of David swearing previously, “the triple rhetorical questions in v.1: ‘What…? What… What…?’ could be like an oath.”

BTWillett gives a bit of depth in his commentary at this point to Biblical guidelines on swearing and the meaning of David’s oath.

BUHapex Legomenon. A verbal form occurs in Isa. 27:4. Jewish tradition is that the step was the one David had taken to dodge Saul’s spear. (Goldman)

BVIn addition to the Vulgate, the Syriac and most English versions omit the conjunction that is in both the Greek & Hebrew. It is also omitted in some Hebrew manuscripts as well, but it does not change the story.

BWAq. & Q. translated using the same root without the “para” prefix: aitoumenoV hthtsato.

BXcf. pqd translated as “missing” in 25:7

BYzabach haiammim, sacrifices of days, which in the Hebrew phrase is taken for a yearely sacrifice, is used in the same sense, c. 1.21” ~Willett

BZTheodotian emended closer to the MT with orgizomenoV orgisqh (“become very angry”).

CASymmachus translated aphrtistai (“is completed” – more in line with the MT). Two verses later, Symmachus used the word dedoktai (“has been thought up”) to translate the same Hebrew phrase.

CB“[I]t was certain he did not love him so well as to desire his presence for any other end than that he might have an opportunity to do him a mischief.” ~Matthew Henry, 1714 AD

CCcf. 18:8, when the ditty about David slaying his ten thousands was very inflammatory with Saul.

CDThe subject of this verb is feminine, not masculine, so “evil” is the subject, not “he.” This is also the case where this verb recurs in v. 9. In 1 Samuel, outside of this chapter, the NASB translated this verb “fail, end, pregnant, finished, finished, exterminated, finished, and plotted,” and the NIV translated this verb “destroy, end, pregnant, stopped, finished, wiped out, finished, and hanging over,” so it seems unusual to translate it with the meaning “decide/determine” in this chapter.

CESeveral Hebrew manuscripts and ancient versions support the LXX “with” (<u).

CFThe Hebrew grammar is negating the 3rd feminine singular direct object “this,” not the verb “tell,” and there is no interrogative in the Hebrew either. The emphasis of the Hebrew wording is that Jonathan would never say THAT, rather than that Jonathan shouldn’t be thought so poorly of that it should be thought of him that he would not TELL. In other words, he wouldn’t have said that his father wouldn’t kill David (or that David’s concern was “nothing”) if he actually knew that his father was wanting to kill David. And furthermore he wouldn’t say that an innocent man like David should be put to death; that would be disgraceful. He would never say such things.

CGMost translations (including the ancient Greek, Syriac, Chaldee, and Latin) treat this as a conditional “if” rather than its standard form of an interrogative. Tsumura, however, translated it “namely.”

CHLXX is 2rd person singular, whereas Hebrew is 1st person plural. The LXX also seems to have been reading a different word such as גור or ישו. The Vulgate follows the MT, and the DSS are obliterated at this point.

CIcf. Aq. exereunhsw (“inquire carefully), S. exicniasw (“paced out?), Q. exakribasomai (“inquire exactly)

CJcf. Symmmachus: kai akouston soi poihsw (“and an audible-message to you will I make”), Q. kai apokaluyw to ouV sou.(“and I will reveal it to your ear”) – the latter is closer to the MT.

CKWillett argued that this was a nominative followed by a long parenthesis, picked up again in the next verse with a repeti
tion of “the LORD” followed by the verb “do…”
Henry followed the Vulgate and KJV route of a vocative address to God, but that is inconsistent with the verse’s wording
that this was something “Jonathan said to David.”
Gill: “‘[by] the Lord God of Israel, [I swear unto thee]’; for this is the form of the oath, as Jarchi and Kimchi.
Goldman wrote, “The words ‘be witness’ are to be understood.” (But they’re not in the AJV.)
K&D: “Jonathan commences with a solemn invocation of God: ‘Jehovah, God of Israel!’ and thus introduces his oath. We
have neither to supply ‘Jehovah is witness,’ nor ‘as truly as Jehovah liveth,’ as some have suggested.”

CLThe LXX and Vulgate ignore all three negatives in this verse, and the Syriac re-translates to non-negatives (e.g. the homophone לוto him”).
Only the KJV preserves the first negative “not only”; only the NASB preserves the second negative “will you not show”, and the KJV, NAS, NIV, and ESV all preserve the third negative “not die”.
Willet, citing Vatabulus, advocated for “[If I do not shew thee mercie], while I live then do not thou shew toward me the mercy of the Lord, no not when I am dead.” (Which omits only the second “not”)
Keil & Delitzsch: “[T]he Masoretic text gives no appropriate meaning... There is really no other course open than to follow the Syriac and Arabic, as Maurer, Thenius, and Ewald have done, and change the וְלֹא in the first two clauses... into וְלוּ or וְלֻא, according to the analogy of the form לוּא (14:30), and to render the passage thus: ‘And mayest thou, if I still live, mayest thou show to me the favour of the Lord, and not if I do, not withdraw thy favour from my house for ever, not even (וְלֹא) when Jehovah shall cut off the enemies of David…” - which is basically what the NIV & ESV did.

CMSymmachus translated with a Greek word closer to the central meaning of the MT word ekkoyeiV (“cut off”).

CNThe Lucian Rescription reads ei exarqhsetai tw Iwnaqan meta tou oikou Saoul (“if he be driven away to Jonathan with the house of Saul”).

COThis is challenging to translate. Most versions simplify it by omitting the phrase “from the hand of.”
“The idiom, ‘A seek B from the hand of C,’ means ‘A hold C responsible for B…’” ~D. Tsumura
The KJV and NASB interpretation of it being an accountability mechanism to the covenant (David, if you fail to hold up your end of the covenant, Yahweh will punish you, using the hands of your enemies.) reads well except the preposition attached to “hand” is ablative “from/out of.”
Switching the word order to put “hand/control” before the preposition “from,” allows word-for-word integrity but maybe not overall integrity.

CPcf. synonym for swearing out an oath: S. orkw. Q. tou orkisai

CQJunius, Willett, and Henry advocated for “Jonathan made David swear” (based on the hiphil stem of “swear”) but Willett admitted that the majority of commentators of their day were for “Jonathan swore again to David.”

CRThe Hebrew literally reads: “...in love of him, for the love of his soul he loved him.”

CSSymmachus rendered “sought-after” (zhthqhsh) here, and “empty” (usterhsen) when this word re-occurs in v.25, but the LXX has a very good rendering of the Hebrew word, which means “accountable” (both of persons before God at the religious observation He commanded, and of seats, which were “accounted for”), not actually “missed” or “empty” although these latter terms are not inimical to the original idea.

CTAll the later Greek versions (Aq., Sym., etc.) corrected to the MT with katabhsh (“go down”).

CUThe LXX is clearly following a different textual form than the MT. Aq. & Sym. corrected to the MT with liqon (“stone”).

CV“The expression... means literally ‘you/she shall go down well…’ We might well interpret this clause tered meod ‘let her (=the sun) go down well,’ as ‘wait until it gets dark.’” ~D. Tsumura

CWTsumura followed Rachi with “working day” as opposed to a holiday (Ezekiel 46:1)
K&D: “The meaning of הַמַּעֲשֶׂה בְּיֹום is doubtful. Gesenius, De Wette, and Maurer render it “on the day of the deed,” and understand it as referring to Saul's deed mentioned in 19:2, viz., his design of killing David [cf. NASB “on that eventful day” – which is a good and reasonable translation]; others render it “on the day of business,” i.e., the working day (Luther, after the lxx and Vulgate [this was also the position of Rashi and of NICOT commentator D. Tsumura, who used Ezekiel 46:1 as a prooftext])... The best is probably that of Thenius, “on the day of the business” (which is known to thee).” (This would make a sensible parallel to the opening of the verse “on the third.”)

CXAq. ta belh (“the projectile”)

CYSyriac also omits “to the side”

CZSyriac also omits “for me”

DAThe LXX transliterated the Hebrew word for “target/mark;” other versions translated it: Aq. eiV ton skopon, h fulakhn (“into the sight, the keeper”). S. eiV ton suntetagmenon (“into the arrangement”).

DBThis verb is in the MT but not in the LXX.

DCThe Septuagint was clearly interpreting a different textual tradition; it even makes “the mark” definite, whereas in Hebrew it is indefinite “a mark.” The same goes for “lad/boy” in the next verse. It’s definite in Greek & Hebrew, but translated indefinite in English.

DDDouay Rheims wins the prize in my book for best of the standard translations of the end of this verse. The second verb in Hebrew is not “shoot” but “send,” immediately followed by the prepositional phrase “for me,” so “exercising myself” comes closer than the other standard translations to conveying the sense of the Hebrew, although “to send them for myself towards a target” might be an even better literal translation.

DEThis noun is translated “target” in only two other O.T. verses: Job 16:12 and Lam. 3:12. In 12 other places it is translated “prison” (KJV) or “guard” (NASB/NIV), the bridging idea being that of keeping your eyes watchfully on this object.

DFMT and Vulgate read plural “arrows” in both places in this verse - and in the one place it occurs in the next verse, but LXX seems to have mistakenly rendered it singular in all three places. “Arrow” is singular in most of its other occurrences in this chapter.

DGThe pronomial suffix on this infinitive is 3rd singular, not matching the plural “arrows” or the second-person commands to the lad. It seems that most English versions follow the Masoretic pointing and take the Henah as the pronoun “them” instead of the particle “Behold” (the consonantal text is spelled the same), leaving the third singular suffix on the infinitive “take” to be the subject (“Let him take”). This would be unusual grammar putting great emphasis on “them” which doesn’t make sense. If, on the other hand, the LXX is correct - and the Masoretic pointing is in error - and the Henah is another “behold,” then the 3rd singular suffix could refer to one of the other masculine singular nouns in this verse: “boy,” “peace,” “matter,” or “LORD,” and of those I’d choose “boy.” (Jonathan could be saying to David, “Grab the boy and head back to the palace to meet me.”)

DHBrenton gets my vote for best translation of this word with “reason,” since the Hebrew word has no connotation of “evil,” “harm,” or “danger.” It’s the same word translated “matter” in v.23. I’d prefer to translate it, “There is nothing the matter.” (cf. the end of v.2 “...there is nothing to this.”

DIIn Hebrew this is the one word that is different between the two scenarios of what Jonathan might say. It’s the difference literally between him telling his squire “See, the arrows are off away from you,” and “See the arrows are off away from you and beyond.”

DJThis is covenant terminology, borrowed from God’s covenant with Abraham in Gen. 17, and copied in Abraham’s covenant with Ephron the Hittite in Gen. 23, Jacob’s covenant with Laban in Gen. 31, and Ruth’s covenant with Naomi (Ruth 1), and afterward between David & Saul in 1 Sam. 24, and Asa & Ben-Hadad in 1 Kings 15 (and the parallel passage in 2 Chron. 16). These are all the occurrences of this phrase between you and between me in the O.T.

DKThe traditional MT reads literally “over bread” (and this is the way the LXX interpreted it), but scribes have suggested “to (אֶל) bread.” The Vulgate and most English translations ignored this preposition altogether. Curiously, the LXX translates “came to the table” instead of “sat down over bread,” indicating a different textual tradition. It makes no real difference in meaning, however, since eating includes coming “to” a “table” to eat “bread/food” and putting your mouth “over” the bread as you bring it from your hand to your mouth.

DLSymmachus translated less-literally wsper eiwqei (“as he was accustomed”).

DMThe LXX reads as though the Hebrew were were וַיְקַדֵּם (“And he came to meet”) instead of וַיָּקָם . Symmachus seems to have corrected to the MT somewhat with “he stood by” paresth.

DNThe Lucian Greek Rescription and the Syriac support the omission of the repeated phrase “to the chair,” but it’s in the original Greek and Hebrew.

DOThe distinction of prepositions “upon his seat… to the wall-seat” seems to indicate that these are not the same seats, but that his dinner seat was toward the wall. The seat of honor in many oriental countries is the one closest to the wall and furthest from the door.

DPJonathan would have sat at the king’s right hand, but not wanting to be too close to his Dad in case he should be volatile, got up and offered his seat of honor to the army captain (Willett, Junius, Gill, Goldman, K&D).
Jonathan eventually sat down again – perhaps on the other side of Abner from Saul, for it says in v.34 that he arose from the table later.(Gill)
“Jonathan arose, in reverence to him both as a father and as his sovereign” ~Matt. Henry
“Jonathan arose — either as a mark of respect on the entrance of the king, or in conformity with the usual Oriental custom for a son to stand in presence of his father.” ~Jamieson
“Jonathan ‘took his position’ at the royal banquet table… Jonathan may have been standing in attendance ready to serve his father the king.” ~D. Tsumura

DQ“[I]t should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples.” ~Matt. Henry

DRThis word connotes that David may have touched a dead body, a natural consequence of his occupation as a soldier.

DScf. Aq. sunanthsiV (“he met up with”), S. sugkurhma (“coincidence”). cf. 6:9 “fate”

DT“denotes the second day of the New Moon festival, not ‘the day after the New Moon’” ~NICOT
“Why the second day of the month was observed as a festival: Three causes may be rendred thereof. 1. Because the law was, that if any thing remained of their free and franke offerings, which was not eaten the first day, it should be eaten the next, but if ought remained untill the third day, it should be consumed with fire. Levit. 7.16, 17. It is like therefore that Saul having frankly offered, the feast was continued unto the next day. 2. Or this they might do in respect of those which were uncleane, and could not come the first day, that the second days feast should be for them: as the like libertie was graunted for the passover, that they which could not take it the first moneth being in their iourney, or otherwise letted, might keepe it the second month. Numb. 11. Mart. 3. Or Saul might keepe two days feast, whereas the common sort observed but one, in respect of his magnificence and princely state…” ~Willett

DUThe DSS 4Q52 reads /jl?h lu “over the table,” which supports the LXX, not the MT, although the meaning is not really different. Note that “table” is the object in v.29, obviously meaning the same thing.

DVDSS inserts ta lwa?, at this point, but it appears to be in error because it would read nonsensically, “And Saul answered Jonathan Saul and said…” The LXX supports the MT.

DW Several Hebrew manuscripts add “his father” (wyba) and so do the Syriac and Targums.

DXThis word starts with a vav and a yod in the DSS, supporting the LXX “and he said” (rmayw) rather than the MT.

DYcf. S. apoluson (“release”)

DZcf. A. Q. suggeneiaV (“cousins/relatives”), S. pandhmoV (“all [my] people).

EAThe Vaticanus from which Brenton translated reads diabhsomai (go down), but the LXX uses a closer translation of the MT “let me go free.”

EBThe DSS prefixes this word “family/tribe” with a lamed preposition (“to/for”) not in the MT, but that doesn’t really change the meaning.

ECThe DSS reads, “and as for me, my brothers commanded me” ואני צוו לי אחי agreeing with the LXX with its plural verb. Gill commented that if Jesse had died, it would be natural for the eldest of the brothers to assume to patriarchal role of the family and convene a feast like this.

EDDSS adds the particle of entreaty נא ("please”) not in MT or LXX or Vulgate. It doesn’t make a difference in meaning.

EESymmachus corrected to the MT with apaideutwn apostatountwn (“of undisciplined apostates”).

EFSymmachus translated closer to the MT’s meaning with proairei “prefer.” Tsumura translated this word literally as a participle “allying to” and in his final translation rendered “companion of.”

EGSymmachus took the more figurative meaning of “shame/disorderliness” aschmosunhV, but the concepts are closely related in Semitic culture.

EH“See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and ‘he that hates his brother is a murderer’… What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws!” ~Matt. Henry

EIThe DSS inserts the word מאד, agreeing with the LXX “very/exceedingly.” Some Hebrew mss insert “his son” instead, further supporting the supposition that a word was removed from the MT here.

EJDSS has an extra “r” in the middle of this word: twrungirls” (instead of the MT twun perverse woman”) thus supporting the LXX “damsels.”
“the distinction
soph pasuch, coming between these two words, perverse, rebellion, do shew that they can not agree together as substantive and adjective… some interpret, as though he should object unto Jonathan, that he was a bastard, and borne of an adulterous woman... but rather he objecteth only the stubbornnes of his mother, that was always contrarie unto him, and so was her son...” ~Willett
The last word in this verse is a hapex legomenon, related to the verb “rebel.”

EKcf. Symmachus edrasqhsetai (“it will be seated”)

ELThis is the literal rendering of the Hebrew and Greek.

EMThe DSS does not have the final he at the end of this word, changing “you” to a direct object indicator pointing only to “kingdom.” Furthermore, DSS does not have the word “or” before the word “kingdom.” This supports LXX over the MT.
“Cook explains the Qumran text as a Niph. verb with a nota accusativi and translates ‘your kingdom shall not be firm.”” ~D. Tsumura

ENThis part of the DSS is obliterated, but it takes the exact same amount of space in Hebrew to write “him to me” as it would take to write the LXX text “the young man” (את הבחר). It makes for no change in the story, but why any changes?

EOThis phrase “to him” is not in the DSS, the LXX, or the Vaticanus; it appears to have been added later by Masorite scribes for clarity, although it isn’t necessary.

EPSaul has already given Jonathan the reason he wants David put to death, namely, that as long as David is alive, Jonathan won’t succeed Saul as king. By his answer, Jonathan is rejecting the rex lex (“the king is the law”) principle of his father for the lex rex principle later propounded so effectively by Samuel Rutherford, that “the law should reign” and therefore the king must have a legal reason to put David to death (a conviction of a crime worthy of death), not merely a personal reason.

EQIt appears that this word has been interpreted differently over the years. The DSS supports the MT spelling, but the Syriac, Targum, Vulgate, and LXX interpret as “picked up” rather than “hurled.” The result, however, was the same, so no change to the story.

ERThe Hebrew is literally, “it was fully-intended with his father,” and, although there is no explicitly-stated referent to “it,” the context makes it easy to see that “it” refers to the murder of David.
Other versions have solved the problem by changing a letter in the Hebrew, adding a stem to the yod, making awh (“desire/calamity”), and the LXX added a word “evil,” all of which work to convey the same basic idea.
“[T]he verb (kalah, 3ms) does not agree in gender with its subject (hi’, 3fs), But there are cases where a verb which precedes its subject does not agree with its subject but is in the 3ms, that is the unmarked, form, and this may be an instance of that.” ~D. Tsumura

EScf. A. dieponhqh (“be done evil to), S. wdunhqh (“be pained), Q. eluphqh (“be grieved).

ETAq. enetreyen (“will turn in), Q. kathscunen (“be ashamed).

EUThe DSS has a more intensive and colorful word here zjpyw (“boiled over”), supporting the LXX translation ἀναπηδάω (“leapt up”). Throughout the LXX, the Hebrew root qum (the verb in the MT here) is usually translated with some form of the verb histami (40 out of the other 45 times this verb appears in 1 Samuel: 1:9, 1:23, 2:8, 2:35, 3:8, 4:15, 9:3, 9:6a, 9:6b, 13:15, 16:12, 16:13, 13:14, 15:13, 17:35, 17.48, 17.52, 18:27, 20:41, 21.1, 21.11, 23.4, 23.14, 23.16, 23.24, 24.5, 24.8a, 24.8b, 24.9, 24.21, 25.1, 25.29, 25.41, 25.42, 26.2, 26.5, 27.2, 28.23, 28.25, 31.12), and of the other 5 times, the translation is a different word than the one found here (επεγειρω in 3:12 &22:8, τηρεω 15:11, 20:25 προφθανω, and τιθεμι 22:13). In fact, the LXX only uses the word anapedaw one other time in the OT, and that is where the MT word is נוח, so this strongly supports the conclusion that the LXX translators were not looking at the MT word yaqum, but rather at the word in the DSS.

EVDSS has a different compound preposition lum (“from upon”) rather than the MT (“from with”), but this doesn’t change the story.

EWLXX appears to have translated le’moed two different ways and left them both there: “as appointed” and “for a witness.” Later Greek translations (Aq., Sym, Theod.) rendered kata thn suntag- (“according to the arrangement). The DSS, MT, and V do not support the LXX’s duplication.

EXMorning, “Abarbinel says, was the time the nobles agreed on for walking, and motion, and for hunting, and casting of arrows, so that Jonathan could go forth without suspicion.” ~J. Gill

EYcf. synonyms for “arrows” A.Q. belh, S. akontia.

EZcf. synonym Q. uperebh (“went over”).

FANeither the DSS nor the LXX have the pronoun “his” after the word “boy” like the MT does, although the definite article before the word “boy” could be interpreted that way, and it doesn’t change the meaning. It’s just another evidence the MT is not the same text that was being used by the DSS copyists and LXX translators before the time of Christ.

FBDSS reads ...Jjh ta jq Jwr runl to the lad, ‘Run, get the arrow…’” The second verb matches the Vulgate, but not the LXX and MT “find.” The direct object sign in the DSS is rendered as a particle of entreaty in the MT and as a 1s prepositional phrase in the LXX and Vulgate. The practical difference in meaning, however, is not significant. Jonathan said in v.20 he would shoot 3 arrows, but only one of them is mentioned in this verse. v.38 indicates that more than one arrow was gathered up.

FCLXX, Syriac, Targums, and Vulgate all have an “and” before this word, and, although it is obliterated in the DSS, there would be room for the extra vav stroke between legible sections.

FDDSS adds the word העירה (“beyond him [toward the town]”) This doesn’t necessarily change the story, but does add detail, and it would support the fact that the Vulgate also saw something in the original after “beyond him,” although they read it as הנערה.

FEThe LXX and Vulgate read as though the Hebrew text were הנה (“there/behold”) instead of “Isn’t?” The DSS is obliterated at this point, but the reading of the LXX and Vulgate would fit in the space.

FFThe Vaticanus has the words from the MT which are missing in the Rahlf edition of the LXX plus two more: και ενεγκε [τας σχιζας].

FGDSS uses a synonym for “lad” hmlu which does not have the 3ms pronoun “his” on the end of it suggested by LXX & Q.

FHThe Masoretic scribes suggested this word be pluralized הַחִצִּים, but the MT tradition is singular. The LXX and Vulgate translate plural, as do other ancient and contemporary versions, so the plural may have been original. The DSS manuscripts are both illegible at this point, and the amount of space in the illegible sections doesn’t necessarily prove it one way or the other.

FIThe MT pointing is Qal “he went [himself],” but the ancient text read by the translators of the Vulgate, Vaticanus, Syriac, etc, did not have these vowels, and they all read this word as Hiphil “he caused [the arrows] to go,” which is just as legitimate and doesn’t introduce a practical difference into the story, for if he “brought” the arrows, he also “came” himself. The wording of the LXX is more terse, but it supports the meaning of the Vaticanus, Vulgate, and Syriac instead of the wording of the MT. The Vaticanus, Vulgate & Syriac also have an object to this verb (“them/the arrows”) which the MT does not have. This part of the verse is illegible in the DSS manuscripts, and, while the illegible section doesn’t have enough space for the extra word in the LXX (“arrows”), it might have enough space for a pronoun, so the DSS doesn’t prove it one way or the other.

FJThe Vaticanus doesn’t have the last couple of words in the MT, but they are found in most other LXX editions “knew of the matter.”

FKcf. v.23 “the matter”

FLDSS uses the more picturesque preposition על, supported by the LXX επι, heaping the bow and quiver “upon” the arrows already gathered by the lad, but it’s not a significant variant.

FM Gill: “to the city; to Gibeah, to Jonathan's house, or to his apartments at court there.”

FNcf. v.19 The LXX transliterates the Hebrew word, which is spelled slightly differently than the MT, but Aq. and Symmachus translated the word found in the MT not[i]ou (“south”). The word the LXX transliterated is a place name in Deuteronomy 3:4-14 which means “heap” – thus the ESV translation.

FOThe vav at the end of the MT word would seem to indicate a 3ms object, as the LXX and NIV interpreted it.

FPThe LXX translation is closer to the MT, but Aq. translated ‘etairw (“other”) and Theod. translated adelfw (“brother”).

FQSymmachus corrected to the MT: Dauid de upereballen (“but David exceeded”).

FRSeveral Hebrew manuscripts, as well as the LXX and Vulgate, add an “and” before this word. There is space in the obliterated section of the DSS for an extra vav stroke.

FSK&D translated “south side,” noting that from thence he fled “southwards to Nob.”

FTLiterally “David caused to be great.” The question as to what David “made great” is matter of interpretation which gets a wide range of answers by commentators:
The LXX adds a word which indicates length of time.
Some of the oldest commentators interpreted it as height off the ground:
Junius’ reading in this place is the better: ‘untill he raised or lift up David’: for so both the use of the word will beare this sense, Psal. 49.10. higdill, he hath lift up his heele against me: and the circumstance of the place giveth it: before it is expressed, that David fell upon his face to the ground: then while David thus lay lamenting and complaining upon the ground, Jonathan did lift him up: as Josephus well noteth, that he raised him from the ground, embraced, and comforted him…” ~Willett
A contemporary commentator see no other option but volume: “The expression until David cried louder (ad-Dawid higdil) is literally ‘until David made (his voice) great/magnified.’ Here ‘his voice’ is omitted as a result of brachylogy… The context requires the comparative sense: louder.” ~D. Tsumura
But most English versions interpret it along the lines of intensity, as also Goldman in the Jewish Soncino commentary, following the AJV: until David exceeded i.e. in weeping”.

FUThe DSS has the two previous words in reverse order, but that doesn’t make a difference in translation.

FVDSS inserts the subject “David” here, supporting the reading of the LXX and Vulgate over the MT. Surprisingly, K&D supported that reading on grammatical grounds. (Tsumura argued against it on grammatical grounds.) Gill also supported it.

FWMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 21 is 4Q52 Samuela, which contains fragments of vs. 1-10, and which has been dated around 250 B.C. Where the DSS and MT agree, the MT is colored purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

FXLater Greek translators like Aquila and Symmachus corrected to the MT with Acimelek. Although this name occurs many times in 1 Samuel, every time it occurs in the Dead Sea Scrolls of 1 Samuel, it is in an obliterated section, so we don’t know how his name was spelled in the DSS. From a philological perspective, Abimelek (“my father was king”) doesn’t make sense as a title for a Levite priest, but Achimelek (“my brother was king”) is only slightly less-problematic.

FYcf. synonym from Aquila exeplagh (“struck out [of his senses]”)

FZAlthough the text is illegible in the DSS, the spacing between legible portions of this verse does not support the extra word “David” which is in the MT, thus supporting the LXX. The NIV “his” is presumably based on this.

GANAS, NIV, ESV = “trembling” KJV translated this word as “trembl-” every other time in 1 Samuel that this verb occurs (13:7; 14:15; 16:4; 28:5).

GBKeil & Delitzsch suggested that the final letter could be a “ה local” – i.e. “in the direction of Nob,” which doesn’t necessarily change the story at all.

GCDSS imu. No significant difference in meaning from the MT, but perhaps more emphasis on accompaniment rather than mere association. I don’t think we can tell from the LXX which word its translators was looking at. Of the 36 times in 1 Samuel that the LXX uses meta as a translation for the Hebrew MT word im or et, im is favored 83%. For further perspective, about half of the 40 times that et is in the MT of 1 Samuel, the LXX translates it meta. (Im is translated meta in 2:8, 2:26, 4:4, 9:24, 10:7, 13:2a, 13:2b, 14:7, 14:21b, 14:21c, 15:6 & 26, 16:12, 17:32, 17:37, 17:42, 18:28, 20:5, 20:8b, 20:13a, 20:13b, 22:8, 22:17, 26:6, 27:3, 27:5, 28:19a, 28:19b, 29:2, and 30:22. et is translated meta in 2:19, 9:3, 13:22a, 13:22b, 29:10, and 30:23. meta is also used to translate achray, min, ‘al, b-, etc.)

GDThe DSS also drops A_himelek’s name out. (Curiously, however, the LXX adds his name later in v.7 where it is not in any other source document.)

GESymmachus translated sunetaxamhn (“made arrangements”).

GFThe LXX transliterates rather than translates the Hebrew words here. Later Greek versions translated: Aq. proV ton topon ton deina toude tinoV (“to this certain place thus-and-so”), S. eiV ton deina topon (“into the such-and-such place”), Q. (eiV ton topon) tonde tina elmwni (“into the place even the certain Elmoni”).

GGNASB = “commissioned,” NIV, ESV = “charged”

GHMT & LXX lit. “word,” NASB, NIV, ESV = “matter”

GINASB = “directed,” NIV = “told to meet,” ESV = “made appointment”

GJNASB, NIV = “a certain”

GKIt appears that the MT copyists accidentally switched the order of the letters ayin and the daleth in this word. The DSS reads ytduy “made an appointment” rather than the MT “caused to know,” and the Septuagint, Vaticanus, and even Symmachus support the DSS. Goldman (in the Soncino Books of the Bible) recommended Eitan’s translation “dismissed,” as did Tsumura (in the NICOT).

GLThis phrase occurs only two other times in the Hebrew OT: Ruth 4:1 (Where it is translated “such a one” by the KJV and “friend” by all the other English versions, and κρύφιε/secretly by the LXX.); and 2 Ki. 6:8 (where all the English versions render it “such and such” and the LXX rendered τόνδε τινὰ ελμωνι “this certain elmoni”)

GMLater Greek versions (A.S.Q.) = laikoilaypersons”

GNNASB & NIV = “found,” which is closer to the literal meaning of the Hebrew than the KJV.

GOAlthough Ralph’s compilation of the LXX does not render the Hebrew word ak, it is rendered as plhn in the Vaticanus and carried into Brenton’s English version as “at least.”

GPNASB, NIV = “ordinary”

GQNASB, NIV = “consecrated,” ESV = “holy”

GRThis preposition is not in the DSS, Septuagint, Old Latin, Vulgate, or Syriac. It doesn’t make a difference in meaning, though. The DSS has space for way more wording than the MT has, but this part of the verse is obliterated in the DSS, and there are no extra words in the LXX or Vulgate, so maybe it is just blank space indicating the end of a periscope, signified in the MT by a פ.

GSDSS adds the same tag found in the LXX: wnmm <tlkaw (“then they may eat from it”).

GTAq. & Q. = sunesceqh - practically the same as the LXX, being from the same Greek root (“have”) and passive, but more consistent with the MT which makes the singular “woman” the subject of “denied” rather than the LXX 1st pl. “us.”

GUThe Hebrew word for “all” (Greek = panta) is כל, whereas the Hebrew word for “vessels/equipment” is כלי. The MT, DSS, and Vulgate all read the latter, so this appears to be a mistake in translation by the LXX, but not one that changes the story. (It was corrected later by Aquila & Theodotion’s Greek versions to skeuh/vessels.)

GVKJV (and other English versions) translated this phrase “but” in the previous verse, but here, NASB = “Surely,” NIV = “Indeed,” ESV = “truly,” K&D advocated for “nay, but” as in, “no, we’re not a holy bunch, but at least we haven’t seen a woman in three days.”

GWLit. “as/from yesterday three,” NASB = “as previously,” NIV = “as usual,” ESV = “as always”

GXThe Hebrew and Greek grammar indicate that “way/journey” is what is “ordinary/unclean” not the “bread.” cf. NASB/ESV = “it was/is an ordinary journey,” and NIV = “even [on] mission[s] that are not holy” Willett argued against the Genevan Bible of his day (“though the way were prophane”), and his argument may have influenced the KJV “it is in a manner common” (published 4 years after his commentary on 1 Sam.). I didn’t find his arguments convincing, though.

GYNASB/NIV = “how much more then/so today…?”

GZThis is a feminine singular participle, but the Greek and Latin versions read as a 1st plural preterite. The practical upshot is the same whether they withheld themselves from their wives or whether their wives were withheld from them: they have not been sexually active and therefore are not ceremonially unclean on that account.

HASeveral other Hebrew manuscripts and commentaries suggest that this word start with a mem (“from”) instead of a coph (“as/about”), and the LXX, Syriac, Targum, and Vulgate side with them.

HBThe DSS is obliterated here, but there is not enough room between legible portions for this extra word “A_imelech.”

HCThe word in the MT (and Vulgate) is “holy/sacred,” so later Greek versions corrected the LXX to that (agia), but it’s the same bread, just a different label for it imported by the LXX from Exodus 40:23. It is interesting that Jesus later quoted this phrase from the Septuagint rather than from the MT in Matt. 12:4; Mk. 2:26; and Lk. 6:4.

HDNASB, NIV = “consecrated,” ESV = “holy”

HENASB, NIV, ESV = “bread of the Presence”

HFThe Hebrew word for “take” comes later in the verse; the Hebrew word used here is used synonymously, but has more of the connotation of removal than of receiving, thus the NASB, NIV, and ESV = “removed.”

HGDSS reads singular rswmh, agreeing with the singular lechem/bread, and Masoretic margin notes also recommend the singular, but both “bread” and “removed” are plural in Greek. Tsumura attempted to resolve the grammar problem by suggesting that the MT hammusarim is “a s[ingular] noun with an enclitic mem,” which I don’t find convincing because the next word starts with another mem. At any rate, both singular and plural work, because the word “bread” in Hebrew, as in English, can refer to a singular particular loaf or generally to food of any quantity. In this case there were 12 loaves used for the bread of the presence (Lev. 24), but they could still be referred to in the singular as “bread.”

HHAq. sunesceqh (“were kept together”), S. egkekleismenoV (“having been called out”).

HIThe LXX added a transliteration of the Hebrew word in addition to its translation of this word.

HJLater Greek versions corrected to the MT IdoumaioV.

HKS. corrects the LXX to the MT with arcwn “ruler.” Perhaps the LXX mistook the MT word אַבִּיר (“chief”) for‎ אֲתֹנֹת (“donkey”)?

HLThe verb in the MT is the verb of being, and an understood verb of being is in the LXX. NASB & NIV translated more literally “was.”

HMcf. NASB, NIV = “urgent”

HNHapex Legomenon urgent

HOLike Jerome did in the Vulgate, Aquila translated thV terebinqou “terebinth tree” rather than transliterating this word.

HPLater Greek translators added back in the phrase “behind the ephod” (Q. opisw thV epwmidoV S. efoud. A. ependumatoV.) which is also in the DSS but missing in the LXX.

HQThe LXX and Vulgate read as though this word were at the beginning of the sentence and as though there is nothing (V) or a copula (LXX) here. The DSS is too obliterated to tell for sure, and the extra space due to the paragraph ending in the previous verse makes any guesses based on word spacing tenuous.

HRThis verb only appears in two other places in the Hebrew Bible: 1 Ki. 19:13 (covering one’s face) and Isa. 25:7 (shrouding the nations).

HSDSS reads dpa rja - basically the same as the MT except no definite article “the.” Willett (following the Targum) tried to make the case that the priest was saying to consult God through the ephod first before taking the sword, but the context indicates that the priest is merely describing the location.

HTThe Greek and Hebrew read “from the presence/face of Saul” - and so do other English versions, although many omit the “presence/face.”

HUThis is the 4th and final repetition of this verb in the narrative of David fleeing (1 Sam. 19:12, 18; 20:1; 21:11).

HVMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing any part of 1 Samuel 21 is 4Q52 Samuela, which contains fragments of vs. 1-10, and which has been dated around 250 B.C. Where the DSS and MT agree, the MT is colored purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

HWThe Greek and Hebrew read “from the presence/face of Saul” and so do other English versions, although many omit the “presence/face”

HXInchoative verb (NICOT)

HYThis is the 4th and final repetition of this verb in the narrative of David fleeing (1 Sam. 19:12, 18; 20:1; 21:11).

HZSymmmachus’ translation was katelegon “speak against”

IALit. “answer” – Goldman noted that this is a “frequentative” imperfect “did they not use to sing?”

IBThe original Masoretic spelling here could be singular or it could be an abbreviated plural, but it’s plural in the LXX, Syriac, Targums, and Vulgate. Masorite scribes suggested adding a yod between the last two letters (בַּאֲלָפָיו) to make it more clear that it is plural. They did the same the first time this quote was printed in 18:7. The only difference between the quote of 18:7 and here is that here, there is an extra “tens of thousands” added to David, that is to say the last word is repeated.

ICNASB = “greatly,” NIV = very,” ESV = “much”

IDAquila: enhllaxen (“went in the opposite direction”), S. metebalen (“changed his mind”)

IEThe Syriac also has a singular direct object “him.” I suspect that here (and later in the verse where the LXX renders “in that day” instead of the MT “in their hands” – and at the end, where the LXX renders “city” instead of the MT “gates” – in both cases the difference of only one letter in Hebrew), the LXX translators were looking at a different text than the MT, but no such ancient text has survived for comparison (The DSS is obliterated here). However, it does not significantly change the story whether David was feigning insanity before King Akish or before Akish’s courtiers (or whether the timing of the incident is referenced by a particular day or by a particular set of persons in control – or whether the doors were to the city or to the gate – which would be the same thing).

IFThe LXX word has more to do with “acting;” Aq. translated more like the MT with parieto (“was negligent/listless”).

IGAquila corrected the LXX to the MT with en ceiri autwn (“in their hands”).

IHAq. prosekrouen (“knocked at), S.,Q. eyofei (“made noise)all the Greek reading as though the Hebrew were וָיָּתָף

IINASB = “disguised his sanity,” NIV = “pretended to be insane”

IJThe concept of “feigning/pretending” is not really in the meaning of this Hebrew word, even though the story indicates that David was acting. cf. NASB = “acted insanely,” NIV = “acted like a madman,” ESV = “pretended to be insane”

IKNASB = “scribbled,” NIV, ESV = “made marks”

ILNASB, NIV = “saliva run”

IMK&D and Driver took the final vav as “circumstance of conversation” and “anticipatory pronomial suffix” that is, a 3ms object, translating “and he changed it, that is his understanding” Tsumura, on the other hand, commented that “the [vav] should be taken as part of the verbal root… as a shortened form [of]… wayyešannaw (*šnw, Pi.),” but there is no such root in my Hebrew lexicons.

INThere are a couple of Hebrew manuscripts with a different preposition before this word (ל = “before” rather than “in”), and the LXX, Vulgate, and some Targum manuscripts support this.

IOThis Hithpolel is uncommon, but it is also found in Jer. 25:16; 46:9; 50:38; 51:7; and Nah. 2:5, all describing out-of-control behavior.

IPThis verb תוה only occurs two other times in the Hebrew Bible: Ps. 78:41 (where it is translated “limited, pained, vexed, provoked” the LORD) and Ezek. 9:4 (where it is translated “make a mark” on foreheads). The spelling in the MT is slightly abbreviated, so Masoretic scribes noted in the margin that a yod should be inserted before the last letter (וַיְתָיו ), a practice followed by several Hebrew manuscripts, and no different in meaning. (A couple of Hebrew manuscripts, however inserted an aleph as the last letter, rendering an unintelligible word awtyw. And Tsumura claimed that the Qere was from a different root, תיו, but that root is not in BDB or Davidson’s Hebrew lexicons, so I’m skeptical.) The LXX adds an interesting insertion which further describes David’s crazy act, but the source of its extra words is not known. (The DSS text type might possibly be a source, but no legible copies of this verse have survived among the Dead Sea Scrolls.)

IQcf. synonymns: Aq. paraplhkteuomenon (“troubled”), S. parafrona (“out of his mind” - in the next verse, Symmachus switches to μαινομαι/insane).

IRMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scrolls containing 1 Samuel 22 are 4Q51Samuela (dated between 50-25 B.C.), which contains fragments of vs. 10-11, and 4Q52 (dated 250BC), which has fragments of vs. 8 & 9. I have colored in purple the text in the MT which corroborates with the DSS. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

ISThe “all” is also missing in the Targum (and the NIV). It doesn’t change the story, though.

ITAq., Q. sunecomenoV (“under compulsion/hard-pressed/distressed/incarcerated?”), S. stenocwroumenoV (“confined/restricted”)

IUAq. translated more literally pikroV (“bitter”).

IVAq. and others changed the LXX to eqeto autouV pro (“put them before the presence”), to be more in line with the MT.

IWcf. synonyms in later Greek versions: Aq. ocurwmati (“fortress”), S. eqiboulh (“throw-place/where one is accustomed to be flung?”), Q. (eiV) katafughn (“place that one flees down to”).

IXThe Hebrew word for “forest” (יער) and the word for “city” (עיר) contain the same three letters, so the confusion between them is easier to see, but the LXX Sarich (שרח) only has two of the same letters as the MT Hebrew חרת, both the starting and ending letters being different, so it’s hard to imagine where the LXX reading came from.

IYTsumura explained this awkward grammar, “‘to you’ functions as something like an Akkadian ventive… a directional element that denotes motion or activity in the direction of, or to a point near, the speaker...”

IZMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scrolls containing 1 Samuel 22 are 4Q51Samuela, which contains fragments of vs. 10-11 (and which has been dated between 50-25 B.C.) and 4Q52 (which has been dated to 250BC), which has fragments of vs. 8 & 9. I have colored in purple the text in the MT which corroborates with the DSS. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

JALit “heard” Symmachus = efanh (“shone”)

JBThe Hebrew word Eshel only occurs two other places in the Bible (Gen. 21:33 and 1 Sam. 31:13), and it’s exact meaning was apparently little-known. Aquila rendered it δενδρωμα (“tree”), and Symmachus φυτον (“plant”), but later versions settled on “tamarisk tree.”

JCNASB, ESV = “sitting,” NIV = “seated”

JDThe Hebrew and Greek have a definite article “the” before this word. The NASB, NIV, ESV, NLT, NKJV, NET, RV, ASV, AJV, and French, Latin, & Spanish versions all read “tamarisk” – an evergreen tree with hard wood, long life, feathery leaves and pretty pink flowers.

JENASB, ESV = “height” (supported by Willet, Henry, K&D, Goldman, and Tsumura), NIV = “hill” – not to be confused with the Ramah on which Samuel lived. It comes from the Hebrew root rum meaning “high/exalted.”

JFNASB translates the Hebrew conjunction dropped out in the KJV, NIV, and ESV as “also.”

JG“The term gam… functions as a ‘focusing gam’ rather than contrasting…” ~D. Tsumura (NICOT)

JHAncient versions (including the Septuagint, Syriac, and Vulgate) added an “and” before this word, but it’s just for a smoother reading; it doesn’t change the meaning.

JIcf. 8:12 – Samuel prophecied that it was an undesirable thing for a king to be drafting army officers

JJThe LXX word has to do with “situating together,” cf. synonyms in later Greek versions: A. sunedhsate (“make a pact together”), S. suneqesqe (“be together” – the LXX goes for this translation when the word occurs again in v.13), Q. sundesmoV (“bind together” – in v.13 where the Hebrew word is repeated, Theodotian translates it sunestrafhte (“turned together against”).

JKcf. Symmachus sumpaqwn (“sympathizers”).

JLSymmachus conforms more to the MT with enedreuthn (“plot/lie in wait”). Note repeat of the word in v.13.

JMThe Hebrew is a temporal beth prepositional prefix, more properly translated by the NASB, NIV, and ESV as “when”.

JNThe Hebrew & Greek words have more to do with getting up into a standing position, not “stirring,” cf. NIV “incite”

JONASB = “ambush”

JPcf. 18:1 when this word is used to say that Jonathan’s soul “was knit” to David’s

JQThe loss of revelation which Saul laments is one of the effects of his own rebellion against God who reveals important information. cf. 1 Samuel 9:15 “Now, Yahweh had made a revelation into Samuel's ear...”

JR“[O]nly the verb *krt [“cut”] is used; th word brta covenant,’ is omitted by brachylogy.” ~D. Tsumura

JSThis word has two meanings in Hebrew 1: sick/weak/pained (as it is in 19:13) and 2: made requests (as it is in 13:12). It’s unclear which meaning is intended.

JTLXX translated as though the Hebrew word were ארם instead of אדם. Josephus concurred, but no one else that I know of.

JUIn vs. 6 & 7, the KJV translated this word “stood,” and here the NASB, NIV, and ESV translate it “standing.”

JVDSS (***wlab) and LXX, as well as Syriac and some other Hebrew manuscripts read “God” rather than “LORD” here, and then the word “God” instead of “LORD” is used in the dialogue recounting this in v.13, but both refer to the same personal God, so there is no contradiction.

JWThis is a less-common word used of food that you could take with you and eat on a journey. Saul uses the term “bread” (לֶחֶם/ἄρτον) as a synonym later in v.13.

JXLXX reads as though the Hebrew were בני (“sons”) instead of בית (“household”). The practical meaning is not that different, although the household would be a wider designation including wife and servants.

JYNASB, ESV = “summon”

JZDSS reads ל, but the LXX supports the MT את; the meaning is not really different.

KASymmachus added a little more meaning than is there in the Hebrew with pareimi (“I arrive”).

KBSee earlier endnote on this word where it occurs in v. 8

KCAquila, Symmachus, and Theodotian render epanasthnai (“to stand up against”), and omit the pronoun “him” introduced in the LXX, but the meaning is not different.

KDAquila and Theodition corrected the LXX’s personal pronoun to the MT’s demonstrative pronoun “this” (tauthn).

KEQere margin note reads אֵלָיו, making it more clear by the spelling that the final letter is the pronomial object of the preposition, but not actually different in meaning.

KFcf. synonym in Aquila and Symmachus = numfioV.

KGTheodotion supported the traditional translation of this phrase with upakouein (“to obey”).

KHcf. NASB, NIV, ESV = “captain of/over your [body]guard” See next footnote.

KITraditional Bibles, including Targums, LXX, later ancient Greek versions (Aquila, Symmachus, and Theodotion), Vulgate, Geneva Bible, KJV, NKJV, RV, ASV, AJV, and the French NEG, as well as the morphologies by Strong, by Groves-Wheeler, and by the NAS, all interpret this as a participle of סוּר (“to turn away”), but the newer versions, including NASB, NIV, ESV, NET, NLT, CEV, and Spanish NBLH interpret this as a noun שַׂר (prince/captain”). This influences their interpretation of the following word, the root of which is shema’ (“hear/heed”), the traditional versions (plus commentaries by Willett, Henry, Gill) going with “heeding commands,” and the contemporary versions (plus the NICOT commentary) going with “bodyguard” (not to be confused with the word in v.17 which they also translate “guard,” which actually means “errand-runners;” Hebrew has a different word for the concept of “guarding/protecting.”). Keil & Delitzsch, on the other hand, have a slightly different interpretation, cross-referencing 2Sam. 23:23 and 1Chron. 11:25, where מִשְׁמַעַת occurs again, “in the sense of a privy councillor of the king, who hears his personal revelations and converses with him about them... סוּר, lit. to turn aside from the way, to go in to any one, or to look after anything (Ex. 3:3; Ruth 4:1, etc.); hence in the passage before us “to have access,” to be attached to a person. This is the explanation given by Gesenius...”

KJ“refers probably to ‘an intimate circle of royal retainers, i.e. a king’s bodyguard’” ~Tsumura, quoting McCarter. Literally it only refers to “those who hear,” however.

KKAquila rendered the MT more literally than the LXX with bebhlon moi (“profanation to me”), and Symmachus and Theodotian rendered that euphamistically ilewV moi (“mercy on me”).

KLcf. Symmachus upolambanetw (“undertake”).

KMNIV and ESV translate this less literally with “of course not/no.”

KNLiterally “put/set” NIV = “accuse”

KOThis word is spelled לְשָׁאוּל in the Qere margin notes (and in the Leningrad codex) to make it more clear that this word is an infinitive of sha’al, but it doesn’t change the meaning.

KPThe Greek, Latin, and Syriac ancient versions all have a conjunction (“and/or”) before this word.

KQThis is the third histemi compound in the LXX of 1 Sam 22 used to translate the same Hebrew word, the previous compounds being parahistemi (“stand alongside”) and kathistemi (“stand against”).

KRThe Hebrew word has to do with “going around;” the LXX has a better translation of the same word a couple verses later with epistrepho.

KSThe Syriac and Vulgate also don’t have the conjunction in the MT.

KTHebrew literally = “runners” NASB & NIV = “guards” (ESV erroneously changed it to singular “guard”)

KUThe Qere note in the margin of the MT (אָזְנִי) agrees with the more-ancient Greek and Latin, changing the 3rd masculine singular pronoun (“him”) to a 1st singular pronoun (“me”). Most English translations follow the LXX, Vulgate, and Qere.

KVcf. synonyms from Aq. and Theod. kuklwson (“go around”), and Sym. metastrafhti (“turn with”).

KWSee v.9

KXThe Lucian rescription of the LXX reads 350, as do some of the pre-Vulgate Latin manuscripts, but later Greek versions corrected the LXX to the MT’s number ogdohkonta (“80”).

KYcf. Aq. ferontaV ependuma exaireton (“bearing the garments of separation” – interpreting the last Hebrew word literally rather than in the sense of “linen” with its separated fibers). Some ancient Latin manuscripts support LXX’s omission of the final word; it is but a detail which doesn’t change the story.

KZNASB = “attacked,” NIV = “struck down”

LASpellings of this name are varied: It was דֹּאֵג in v.9, now it’s דוֵֹיג shortly followed by ‎דּוֹאֵג, but the Qere suggests דוֹאֵג followed by דּוֹיֵג, and the same goes for v.22, but it’s all the same guy. Tsumura suggested that the original MT spelling (the Kere) was “a phonetic spelling, reflecting the phonetic reality of <palatalization>: [‘] → [y].”

LBThis phrase “linen ephod” only occurs three other places: 1 Sam. 2:18 (Samuel as a boy) and 2 Sam. 6:14 & 1 Chr. 15:27 (David in worship).

LCcf. similar wording in 15:3 of a campaign against Amalekites. “Herein David was a type and figure of Christ, at whose fleeing into Egypt the infants were slaine by Herod.” ~Willett

LDSym. efugen = “escaped”

LENASB, NIV, ESV = “told”

LFSyriac and Vulgate seem to support the LXX idea of responsibility rather than the MT idea of turning around.

LG“[T]he two ki function here differently: the former temporally, the latter as a noun clause indicator.” ~Tsumura

LHסָבַב is used here in the sense of being the cause of a thing, which is one of the meanings of the verb in the Arabic and Talmudic (vid., Ges. Lex. s. v.)” ~K&D In the New International Commentary on the Old Testament, Tsumura notes that David claims responsibility for the slaughter by claiming to have done the first of the two verbs sbb (literally “go around”) that Saul commanded his men to do to the priests and which Doeg did to the priests (“go around and put to death”).

LIThe LXX translators were clearly looking at Hebrew words that are not the same as the MT. The gist of the statement comes out the same, though.

LJ“‘[Under] protection’ f.s., is an abstract noun used adverbially.” ~Tsumura

LKDavid’s statement is an antithesis to Saul’s statement that opens this periscope. “Can the son of Jesse give you fields and vineyards and military appointments?” Maybe not, but he can keep you safe.

LLMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 1 Samuel 23 is 4Q52, which contains fragments of vs. 8-23, and which has been dated at 250 B.C. Where it agrees with the MT, I have colored the MT purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

LMcf. Symmachus = pronomeusousi (“in the fore-pastures”?)

LNNASB = “plundering,” NIV = “looting”

LO“threshing-floors — These were commonly situated on the fields and were open to the wind (Jdg. 6:11; Rth. 3:2).” ~JFB

LPNASB, NIV, ESV = “attack”

LQKittel noted that multiple Hebrew manuscripts skip down to the ס in v.4, removing the repetition of the inquiry.

LRThe LXX reads as though the Hebrew were מערבה (“merchandise”) instead of מערכה (that which is “arranged), but later Greek versions conform to the MT with parataxeiV/ranks (Aquila, Theodotian) or stratopeda/footsoldiers (Symmachus).

LSNASB = “ranks,” NIV = “forces”

LTSyriac, and even some Hebrew manuscripts read plural “hands” with the LXX. This doesn’t change the meaning though.

LUGoldman passed along Driver’s note that “go down” would indicate that Q,eilah was at a lower elevation.

LVNASB, NIV, ESV = “livestock” see endnote N below.

LWNIV translates paraphrastically “heavy losses,” ESV is synonymous with KJV, rendering “great blow.” The word “blow/loss/slaughter” is from the same Hebrew root from which the word “struck” comes.

LXThe Qere suggests adding a yod here to make it more clear that “men” is plural, since the MT has a slightly-contracted spelling, but it doesn’t change the meaning.

LY“[I]t should seem he made a sally into the country of the Philistines, for he carried off their cattle by way of reprisal for the wrong they did to the men of Keilah in robbing their threshing-floors.” ~M. Henry “[The Philistines] had brought [cattle] with them for the support of their army; or having routed them, they [David’s troops] pursued them into their own country, and brought off their cattle from thence:” ~J. Gill “fought against the Philistines, drove off their cattle” ~K&D “‘drove off… cattle’ … It may be that the cattle were brought along ‘to forage for what was left on the threshing floors’ (McCarter) or ‘to transport the grain’ (Hertzberg).” ~Tsumura

LZGill noted that Kimchi, Ben Melech, and Abarbinel interpreted this phrase as emphasizing providence/chance rather than intention being the reason that "the ephod came down in his hand," but, on the other hand, the Targums give the verb the causative sense "the ephod he made to descend in his hand.” Tsumura (NICOT) renders it “carried.”

MAThe LXX version is based on the Hebrew root makar, not nakar as the MT is. Symmachus conformed his version to the MT tradition with exedwken (“gave away”), and the Syriac, Chaldee, and Latin versions seem also to agree with the MT.

MBGoldman: “The Hebrew is nikkar, which the older commentators equated with machar,sold, surrendered.’ It can only be explained as the Piel conjugation of nachar,hath alienated’ (cf. Deut. 32:27, Jer. 19:4).” K&D: “נִכַּר does not mean simply to look at, but also to find strange, and treat as strange, and then absolutely to reject.But the majority of the times this word occurs, it has a positive connotation of recognizing by sight in a familiar way.

MCcf. synonym from Symmachus poliorkein (lit. “put the city under oath”). The word in the LXX literally means “have/possess together.”

MDPiel “cause to hear” appears only here and 1 Sam. 15:4, when Saul summoned 210,000 troops, so it’s likely the numbers were again of this order if he summoned “all the people.”

METhe LXX reads as though the Hebrew had an extra ‘al (“not”) before the verb in addition to the ‘aliv (“upon him”).

MFAquila uses the synonymous phrase eggison to enduma (“bring near the garment”).

MGThe Greek is literally “was not about quiet”

MHThe DSS does not have space in this obliterated section of the verse for this extra word in the LXX. “Of the Lord” is nevertheless assumed, so it doesn’t change anything to have it.

MINASB, NIV, ESV = “plotting” The Hebrew word has a base meaning of being “quiet.”

MJ“lit. forging... from הָרַשׁ; Prov. 3:29, 6:14” ~K&D But everywhere else in the history books, when the Hiphil form of choresh appears (Jdg. 18:19; 1 Sam. 7:8; 10:27; 23:9; 2 Sam. 13:20; 19:11; 2 Ki. 18:36; Neh. 5:8; Est. 4:14; 7:4), it means “be silent.”

MKNASB = for certain,” NIV = “definitely,” ESV = “surely”

MLLater Greek versions correct to the MT tradition with katabhsetaiHe will go down.”

MMNIV = “citizens,” The Hebrew root is “Ba’al,” Lit. “lords/masters,” Goldman = “burghers of the city, as distinct from the mass of the people,” M. Henry = “magistrates or elders,” Gill = “lords and great men of the place, the governor of the city, and the heads of it, the chief magistrates in it”

MNNASB, NIV, ESV = “surrender” Same in v.12. The Hebrew word literally means “shut away,” and the KJV, NAS, and ESV all translated it “shut” where it occurred in v.7. (The NIV translated it “imprisoned” in v.7.)

MOThe DSS is obliterated here, but it doesn’t have room for three of the first four words of this verse in the MT; so it supports the LXX, which omits “lords of Keilah into his hand.”

MPDSS instead hdygh

MQThis verse is not in the Septuagint. This text is Fields’ back-translation of the Hebrew into Greek, or possibly that of the Alexandrian manuscript or of Aquila or Symmachus’ versions. Since this verse is in the DSS, Alexandrian Greek, MT, and Vulgate, it seems likely to have been accidentally skipped by the Vaticanus and other LXX copyists.

MRTheodotian translated a little differently, but to the same effect, mh paradwsousin oi econteV Kehla (“The men to whom Q’eilah belong won’t betray me, will they?”).

MSIt appears that the LXX translators read ba’ali as prepositional ב = “in” + על = “upon,” thus the Greek παρα = “around the vicinity”.

MTThis verse is not in Brenton’s translation because it’s not in the Vaticanus manuscript, but it is in the Alexandrian Greek manuscript, as well as in the Dead Sea Scrolls, Masoretic Text, and Latin Vulgate. The following text is my translation of the Greek text in the column to the left.

MUcf. Symmachus kai errembonto ‘opoudhpote (they just threw down wherever”) – not a literal a rendering of the MT as the LXX is, but not really different in meaning.

MVGoldman = “they went whithersoever they went” See endnote AO.

MWNASB = “gave up the pursuit,” NIV = “did not go [there],” ESV = “gave up the expedition”

MXThe ancient Greek and Latin versions render the number 4 here. It is unfortunate that the DSS is too obscured here for comparison.

MYTargum: “they went to a place which was fit to go unto” Driver: “a Semitic idiom employed where either the means or the desire to be more explicit does not exist” Gill: “not knowing whither they should go, having no particular place in view; but went where they thought they could be safest, or that appeared the most proper place for them” Keil & Delitzsch: “they wandered about where they wandered about, i.e., wherever they could go without danger.” Tsumura: “wandered wherever they could”

MZThe lamed here in the DSS works if the word order of this sentence in the MT is transposed, putting the verb before the subject. This wouldn’t change the meaning except to remove emphasis from Saul as the subject, which wouldn’t change the story.

NALater Greek translators corrected the LXX with a variety of translations for Metsudot: Aquila = ocurwmasi (“strongholds), Symmachus = katafugaiV (“refuges”), and Theodotian = sphlaioiV (“caves”), all of which get at the same general idea.

NBHere is another case of the LXX both transliterating the Hebrew word (Metsudot) and also translating it (steno- = narrows) instead of just translating it as other versions did.

NCcf. NASB, NIV = “stayed,” ESV = “remained”

NDNASB, ESV = “hill country”

NEIn both Hebrew and Greek, the word “the/his days” is definite and plural.

NFDSS instead brub, a synonym for “desert/wilderness” It would be hard to tell whether the LXX and Latin translated their version from this DSS word or from the MT word. It makes no practical difference in meaning.

NGThe DSS reads **יה, supporting the LXX and Vulgate, which read “Lord” instead of the MT “God.” But both titles refer to the same God, so there is no real difference in meaning.

NHMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 1 Samuel 23 is 4Q52, which contains fragments of vs. 8-23, and which has been dated at 250 B.C. Where it agrees with the MT, I have colored the MT purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

NIAquila (ulh) and Symmachus (drumw) corrected the LXX to the MT word for “wood/forest” Same with vs.16 and 18, although Aquila switches to drumon in v.18.

NJNASB = “became aware”

NKGreek & Hebrew are definite (“the”). NASB & NIV = “Horesh” Same with vs.16, 18 & 19, except it’s not definite in v.16.

NLSymmachus = eqarsune (“encouraged”).

NMNIV = “helped him find strength,” NASB translates uncharacteristically periphrastically = “encouraged him”

NNDSS = hw** agrees with the LXX “Lord,” as does the Targum, over against the MT “God,” but it is a synonymous term. Targum adds “word,” as in “strengthened him in the word of the Lord”

NONIV translated more literally “second”

NPWillett says that “Jonathan was deceived in thinking he should be next unto David, when he was king.” It seems that the focus is not so much on Jonathan aspiring to this position but rather it is on Jonathan submitting to the ascendance of David to the throne. On mishneh, see Esther 10:3 (Mordecai “second to” King Xerxes) and 2 Chron. 28:7 (Elqana “second” to King Ahaz)

NQKittel cites a couple of Hebrew manuscripts which support a definite article here, although it is not in the MT.

NRAll the later Greek versions transliterated this word (Gabaq = “Gibeah”) rather than translating it, but it does mean “hill.”

NSAquila & Symmachus rendered closer to the Hebrew with ocurwmasi (“strongholds”), while Theodotian branched out with sphlaioiV (“caves”), but all are appropriate-enough descriptions of the actual place.

NTAq. = hfanismenhV (“having disappeared”), S. = erhmou (“desert”). Same in v.24 except Symmachus switches to aoikhtou (“house-less place”)

NUThis is a Greek pronunciation of the Hebrew word. The LXX, as it often does with obscure words, transliterated the Hebrew word in addition to translating it.

NVMost commentators considered this word to mean “wasteland” rather than it being a specific place name.

NWThe DSS omits this word, “Is not?” but it’s in the LXX and the Vulgate. There is, however, a good bit of extra space in the DSS for some extra words, so perhaps it could support the MT’s addition of “Is not” and/or the LXX’s addition of “from the desert,” but the words would have to be in a different order in the DSS than the MT for them to fit.

NXSymmachus rendered with synonyms: kata pasan epiqumian sou (“according to all the desire of you”).

NYNASB, ESV = “surrender,” NIV = “hand over”

NZTsumura, following the MT, translated, “It is up to us to deliver him up…” DSS = wnylu drylet him come down. Upon us…” McCarter, following the DSS translated, “It will be our task…” Not significantly different in meaning.

OAAq., Q. = efeisasqe (“spared the trouble” – a more straight-forwardly accurate statement about what they did for Saul), S. = esplagcnisqhte (“had compassion”). Cf. 1 Samuel 22:8 “...there is no one of you that is sorry [πονῶν] for me, or informs me…” (Brenton)

OBNIV = “concern for” Everywhere else this Hebrew word occurs in the Samuels (1 Sam. 15:3, 9, 15; 2 Sam. 12:4, 6; 21:7), all the English versions translate it “spare” (except 2 Sam 12:4-6, where it is translated “spared,” “refused,” “was unwilling,” “refrained,” “pitied”).

OCSyriac and Targum (“they said to him”) are also plural as opposed to the MT singular, But S & T are 3rd person like the MT, instead of the LXX 2nd person.

ODThe Hebrew word ali without vowel pointing as it originally was, can mean “perhaps” or it can mean “to me.”

OENASB, ESV = “make more sure” Lit. “establish, firm up”

OFThe Hebrew root is “know,” NASB = “investigate,” NIV = “find out”

OGThe Hebrew word here is literally “his foot.”

OHThe Hebrew is literally “he said to me...”

OISeveral Hebrew manuscripts add an “and” here, and there is an “and” here in the LXX, Targum, and Vulgate. There are, by the way, also Hebrew manuscripts which, like the Syriac and Vulgate, read “consider” (הבינו) instead of the MT’s “establish” (הכינו), but that doesn’t really change the story.

OJThe LXX reads as though the MT were מהרה (“quickly” – a word found in v.27) instead of מי ראהו (“Who saw him?”). DSS is obliterated here, but does not have enough space for all the letters in the MT, whereas it does have enough space for the LXX reading. Tsumura, while defending the MT, cited Wellhausen, Hertzberg, and McCarter in favor of the LXX reading here.

OKWillett advocated for the singular, explaining, “David in former times, when he used to go forth to battell for Saul, being asked by what meanes he had such prosperous successe, would answer, that he used subtiltie and policie.” (Gill agreed) R. Isaiah interpreted, "It [my heart] says to me."

OLThere is not enough room in the DSS for the reduplication of the verb found in the MT, thus the DSS supports the LXX which only states the final verb once. The only effect of this is to remove the “very,” and that does not change the story. As for the verb itself, it is relatively rare, occurring only in Ex. 15:8 (where waters “gathered/piled”); Job 5:13 (where the wise are caught in their “craftiness/shrewdness”); Ps. 83:4 (“crafty/shrewd/cunning” counsel/plans); Prov. 15:5 (keeping reproof is “prudent/sensible/wise”); and Prov. 19:25 (the simple will become “wary/shrewd/prudent”).

OMSyriac and some Hebrew manuscripts also reverse the order of “know and see,” along with the Vulgate, but this makes no difference in meaning.

ONNASB, NIV = “hiding”

OONIV = “definite information” This same Hebrew root was translated “prepare” (KJV) or “make more sure” (NASB) in the previous verse.

OPNIV, Goldman = “clans,” but the Hebrew word literally means “thousands.”

OQThe DSS is obliterated at the opening of this verse, but it doesn’t have room for one of the first three words in the MT before the legible word “hiding-places.” The LXX has the first two words “see and know” but not the third word “from all,” so מִכֹּל is probably the word not in the DSS. Puzzlingly, however, מַּחֲבֹאִים through נָכוֹן is missing from the LXX in all its forms (including Vaticanus, Alexandrian, and revisions by Aquila, Symmachus, and Theodotian who tended to follow the MT tradition). Unfortunately, מַּחֲבֹ[אִים] is the last legible word of the 4Q52 Dead Sea Scroll of Samuel, so there is no DSS text to compare the rest of this verse with. The phrase is present in the Vulgate, however, which dates it at least as old as 400AD.

ORGoldman advocated translating this “clans,” which is what the NIV did. Cf. Micah 5:2 NKJV "But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel…"

OSLater Greek versions translated this word closer to the meaning of the Hebrew word: Aq. omalh (“the level way”), S. pediadi (“plain”).

OTThe word “Ziph” is different in the LXX from the MT in three respects. It is 1) earlier in the sentence than the MT, 2) plural instead of the MT singular, and 3) definite vs. the MT indefinite.

OUNIV, ESV = “ahead of”

OVNASB, NIV, and ESV transliterated this Hebrew word “Arabah” instead of translating it as the KJV did.

OWHebrew & Greek lit. “right hand,” but the cultural meaning of that word included “south.”

OXSyriac and some Hebrew manuscripts which insert “him” or “David” support this.

OYAlthough “him” is in the DRB, I don’t think it’s in the original Vulgate Latin.

OZSeveral Hebrew manuscripts add a beth preposition (“into”) to the beginning of this word, and practically all the ancient versions (Targum, Septuagint, Syriac, Vulgate) also insert the word “in” here.

PALater Greek versions reflect a continuing lack of consensus over the Hebrew word: Aq. qamboumenoV (“panicking”), S. peristellomenoV (“being surrounded”), Q. kruptomenoV (“hiding”).

PBAll the later Greek versions rendered peristefanounteV (“turned themselves around”).

PCThe original Greek and Hebrew instead read “from the face of Saul,” however, the verb translated “hurry/haste” implies “alarm.

PDNASB = “surrounding,” NIV, ESV = “closing in on”

PENASB = “seize,” NIV, ESV = “capture”

PFNASB, NIV, ESV = “raid”

PGThe root meaning is to “strip off clothing” - and by extension to “flay” an animal-skin (Gen. 37:23; Lev. 1:6; 6:4; 16:23; Num. 20:26, 28), but it is also used as a term for a particular military offensive in Jdg. 9:33, 44; 20:37; 1 Sam. 27:8, 10; 31:8-9; 1 Chr. 14:9, 13; 2 Chr. 25:13; 28:18; and 29:34. It was a strategy employed by both Israelites and Philistines, and the most descriptive passages in Judges indicate that it involved an element of surprise and a fast troop movement.

PHcf. Theodotian’s synonym for “divisions” = diairesewn No Greek versions seemed to consider “escape” as an alternate translation.

PIESV followed the LXX singular passive form (“was called”) rather than the MT plural active form (“they called”), but the meaning is practically the same.

PJThe KJV missed the 2nd Hebrew verb which literally means “to call” (and which is translated “to meet” in most other versions).

PKKJV transliterates the Hebrew. NASB & ESV translate the Hebrew = “Rock of Escape” although the word chaleq doesn’t mean “escape” but rather “smooth” or “apportionment/allotment” - and it has a plural ending.

PLTargum = “therefore they called that place the Rock of Division, the place where the heart of the king was divided to go here and there,” Rashi = “he was in two minds,” McCarter = “Slippery Rock/Bald Mountain.”

PMThe Vulgate actually places this verse with the next chapter, but it is set with chapter 23 in Douay’s English translation.

PNMy original chart includes the NASB and NIV, but their copyright restrictions have forced me to remove them from the publicly-available edition of this chart. I have included the ESV in footnotes when it employs a word not already used by the KJV, NASB, or NIV. (NAW is my translation.) When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original text, I use strikeout. And when a version omits a word which is in the original text, I insert an X. (I also place an X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. The only known Dead Sea Scroll containing 1 Samuel 24 is 4Q51Samuela, which contains fragments of vs. 3-24, and which has been dated between 50-25 B.C. Where the DSS is legible and matches the MT, I have colored the MT text purple. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

POLater Greek versions have a wide range of translations of this word: Aquila = ocurwmasin (“strongholds” – which is most like the MT word), Symmachus = apofugaiV (“refuges”), Theodotian = sphlaioiV (“caves”). This is repeated in the final verse in this chapter, where Symmachus goes over to Aquila’s ocurwma, and Theodotian comes up with a new word: korufhn.

PPIt’s hard to explain how the LXX (sadaiem not a Greek word) could be derived from the MT (tsurei hayye’eliym), so perhaps these reflect two textual traditions. Aquila’s and Theodotian’s Greek versions amend to the MT: petrwn twn elaf[in]wn (“rocks of the nimble ones”), whereas Symmachus supported the LXX. The DSS is obliterated at this point, but there is enough space between legible sections for all the text of the MT in this verse, so the DSS does not support the truncated text of the LXX.

PQThe Greek and Hebrew literally = “upon the surface of,” NASB, ESV = “in front of,” NIV = “near”

PRThere are only two other passages in the Hebrew Bible which mention these mountain-goats: Job 39:1 & Psalm 104:18.

PScf. other Greek versions: Aq. dieuqunai (“to give direction”), S. apopathsai (“to walk away), Q. apokenwsai touV podaV autou (“to empty away at his feet”)

PTNASB, ESV = “-folds,” NIV = “-pens”

PUKJV is the literal translation of the Hebrew. NASB, NIV, ESV = “to relieve himself,” Wycliffe = “to purge the wombe,” Geneva = “to do his easement”

PVNASB, ESV = “sitting”

PWNASB = “inner recesses,” NIV = “far back,” ESV = “innermost parts” (This noun is dual in number.)

PXThe DSS (w**yw) reads plural (“they went”), along with several other Hebrew manuscripts, but the LXX and Vulgate read singular with the MT.

PYJudges 3:24 (Eglon in his privy) is the only other instance of this phrase “cover the feet.”

PZThe DSS is obliterated here, but there is not enough room between legible text in the DSS for this word in the MT. It doesn’t change the story, however.

QALXX connotes a 2-piece outfit. Aquila = ενδυματος (“clothing”), Symmachus = χλαμυδος (“cloak” Back in 15:27 he translated the same word περιβολαιου = “wrap/shawl”), Theodotian = ‘ιματιου (“garment”) This word is repeated in v.12, where Symmachus translates it efestridoV (“outer layer”?), and Theodotian translates it epibolaiou (“throw-over” shawl).

QBThe Syriac supports the LXX in reading plural (“hands”), but it doesn’t change the sense of the statement.

QCLit. “in your eyes”

QDNASB = “edge,” NIV, ESV = “corner” Same in v.6 and v.12.

QENASB = “secretly,” NIV = “unnoticed,” ESV = “stealthily”

QFAlthough the MT is plural (“enemies”), the versions all go with singular (“enemy”), and even the next pronoun in the MT is singular. The Masoretic margin note suggests that it be corrected to singular (אֹיִבְךָ).

QGCf. same phrase in 15:27, “As Samuel turned to go, Saul got a strong grip on a flap of his tunic, and it ripped.” (NAW)

QHRelatively rare word used of the legerdemain of the Egyptian magicians (Exod. 7:22; 8:3, 14), Jael’s and Ruth’s stealthy approaches to sleeping men (Jdg. 4:21; Ruth 3:7), and Saul’s advice to his spies (1 Sam. 18:22).

QICf. Aquila’s synonym eplhxe (“plagued”)

QJNASB = “edge,” NIV & ESV = “corner” It’s the same word used for “wing” in Hebrew. This occurs again in v.11.

QKNo Dead Sea Scrolls have been found of this verse for comparison, but several Hebrew manuscripts and all the ancient versions (LXX, Syriac, Vulgate) insert “of his tunic” = lyumh.

QLThe Syriac supports the insertion of David’s name, and some Hebrew manuscripts do too. There is no known DSS of this verse for comparison.

QMNIV followed the LXX with “lift” and ESV = “put out” MT is literally “send” When this Hebrew phrase is repeated in v.11, KJV translates it “put forth,” but other versions are pretty much the same.

QNNASB (“since”) and NIV (“for”) are more literal translations of the Greek and Hebrew. In v.11, this phrase is repeated, and there the KJV and NASB render it “for,” while the NIV renders it “because.”

QOAq. = sunekalsen (“called together”), S. periespasen (“had them go around?), Q. hpathsen (“led them away”).

QPCf. synonyms in later Greek versions: S. epetreyen (“turn upon”), Q. afhken (“release”).

QQTargum = “pacified,” NASB = “persuaded,” NIV = “rebuked,” NICOT = “disagreed,” Gordon = “excoriated” Everywhere else this word occurs in the Hebrew Bible, it means “divided/split.”

QRLit. “gave,” NASB & NIV = allow,” ESV = “permit”

QSThis Hebrew root is relatively rare, and everywhere else it is used, it means “split/divide.” The Piel form here is used in Lev. 1:17 & Jdg. 14:6 to denote gutting an animal, and the Qal form used elsewhere (Lev. 11:3, 7, 26; Deut. 14:6-7) denotes having a “cloven” hoof .

QTThe Hishtaphel stem of this verb, common in Biblical formulas of worship, apparently has a final sureq in the third masculine singular form. Most Hebrew verb forms that end with a sureq or vav indicate a plural subject or a third masculine singular pronoun (the latter of which was the interpretation of the LXX).

QUNASB & NIV = “prostrated,” ESV = “paid homage”

QVThis phrase is also found in Gen. 19:1; 42:6; 1 Sam. 25:41; 28:14; 1 Chr. 21:21; 2 Chr. 7:3; 20:18; and Neh. 8:6.

QWAll the later Greek versions corrected to the MT with κακιαν.

QX“David had reason enough to think that Saul persecuted him purely from his own envy and malice, yet he courteously supposes that others put him on to do it, and made him believe that David was his enemy and sought his hurt. Satan, the great accuser of the brethren, has his agents in all places, and particularly in the courts of those princes that encourage them...” ~M. Henry

QYNASB = “said,” NIV = “urged,” ESV = “told” All use the subject “some” as though the subject were plural, but the Masoretic Hebrew is singular (“he said”). The oldest manuscripts of this verse, reflected in Brenton’s and Douay’s English translations, indicate a different textual tradition from the Masoretic which substitutes a verb for “thinking/considering/taking counsel.” No DSS of this verse exists for comparison. Regardless, these variants don’t change the story at all.

QZThe Hebrew verb has a third person feminine singular subject (“she had pity/spared”), but the quote here has no feminine singular noun as an antecedent, thus the feminine singular “eye” was supplied as the subject in the ancient Vulgate translation, even though it is not explicitly there in the Hebrew, and that tradition is carried over in the KJV and NASB. The Syriac, Targums, and Septuagint, however, all read as though it were a first person verb: “I had pity,” and that tradition is carried over in the NIV and ESV.

RASymmachus goes with “trap” (qhraV) rather than the semantic domain of “binding” chosen by the LXX.

RBNASB & NIV = “rebellion,” ESV = “treason”

RCDavid’s repeated use of words about seeing (eyes, see, Behold, look) are striking and seem to result in a breakthrough of Saul getting a correct perception of David - at least temporarily.

RDCf. Psalm 7, particularly v.3.

REDavid uses a specific word used only once in scripture before his time, and that is in the judicial statutes of Exodus 12:13 regarding premeditated vs. accidental manslaughter. (“He who strikes a man so that he dies shall surely be put to death. However, if he did not lie in wait, but God delivered him into his hand, then I will appoint for you a place where he may flee [that’s the city of refuge]. But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar, that he may die.” Ex. 12:13-15, NKJV)

RFSymmachus translated παροιμια (“proverb”). The LXX word is the NT Greek word for “parable.”

RGThe DSS spells out a plural form of this word (<yynmdqh - the greyed-out letters being obliterated from the manuscript), but the LXX and Vulgate and MT use the singular form. The root of this word has to do with the concept of “East,” related to the idea of “previous time” by the fact that the sun’s progression is East to West, leaving the past in the East. The Septuagint and Vulgate, however, favored “ancient” over “Oriental.” Kimchi suggested that it was Adam himself who coined the phrase. This mashal does not appear to be in the Bible, although Psalm 109:7a uses the last two of the three Hebrew words of this proverb: “During the judgment, it will come out [that he is] wicked…And Micah 6:10 expresses a similar idea: “...in the house of the wicked man there is a storehouse of wickedness...”

RHHebrew and Greek read “one,” cf. NASB = “single”

RIDSS inserts an emphatic “you” as the subject = אתה, matching the LXX and the Vulgate.

RJThe DSS is obliterated here, but there is too much space for the text of the MT. The extra words και νυν (“and now”) in the Septuagint at the beginning of this verse have been suggested as a fit here (in Hebrew, ועתה), and they would fill the space in the DSS perfectly.

RKDSS inserts או (“or”) here, matching the LXX.

RLDSS inserts a definite article prefix here (ה = the)

RMNASB & NIV = “decide,” ESV = “give sentence”

RNIn the Hebrew and Greek, this is not the word “save” (which is so often translated “deliver”); this is the word for “act as a judge.” The NIV “vindicate” comes closer to this idea.

ROJohn Gill noted, “...before, when he spoke of David, it was only ‘the son of Jesse,’ now ‘my son David,’ as he was by marriage to his daughter...”

RPNASB = “dealt,” NIV = “treated,” ESV = “repaid”

RQNASB = “wickedly,” NIV = “badly”

RR“Saul ... should have said, ‘Thou art righteous, but I am wicked;’ but the utmost he will own is this: ‘Thou art more righteous than I.’ Bad men will commonly go no further than this in their confessions...” ~M. Henry

RSThe DSS is illegible at this point, but there is room for more text than is in the DSS, which could support this extra word in the LXX. It doesn’t make any difference in meaning, though.

RTThe DSS is illegible at this point, but there isn’t enough space for this extra word.

RUNASB & ESV = “[in] that”

RVThe Qere margin notes indicate that a ה should be added to the end of the word to change it from a direct object indicator (which doesn’t make sense here) to the pronoun “you.” The LXX and Vulgate have an emphatic “you” in this position, so the Qere appears to be correct.

RWThis word is omitted in the DSS. Its role in the MT text is to mark the beginning of the second of two statements which Saul recounts David telling him.

RXSyriac and Arabic versions also use the third person instead of the second person here, making the second half the apodosis of the first half of the verse as the LXX does.

RYThe word in the DSS here appears to be “you” (אתה) rather than תהט (“instead”), but it doesn’t change the gist of Saul’s response.

RZBoth the LXX and the DSS have fewer words than the MT does, and they also both end with “this day” (that is, at the two words colored purple earlier in this verse, although it appears that a couple of the words which come later in the MT of this verse were copied before the words “this day” in the LXX and DSS).

SA“[I]t is a tradition of the Jews that Samuel said to him at that time, that he that cut off the skirt of his garment should reign after him” ~John Gill, citing Midrash Tillim apud Abarbinel. in loc.

SBThe DSS is illegible at this point, but there is room for more words than the MT has. The LXX and Vulgate, however, give no indication of additional text. Same goes for vs. 22 and 23.

SCNASB & NIV = “descendants,” ESV = “offspring”

SDKittel noted that several Hebrew manuscripts read אל, which would be more in keeping with this Greek preposition, whereas על (the preposition in the MT here) would usually be translated επι.

SEOnce again the LXX translators transliterated the Hebrew word into Greek characters then translated the Hebrew word into Greek.