1 Samuel 17:1-30 – Taking Reconnaissance Of A Stalemate

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 9 May 2021

Vs. 1-3 - Introduction

Vs. 4-11 - The Antagonist Introduced

Vs. 12-19 The Protagonist Introduced

Vs. 20-27 The Attitude The Breaks Stalemates

Well, I’m going to have to pause the story for now, but I hope you will consider the attitudes that David brought to the table to break the stalemate:

1 Samuel 17:1-30 - Side-by side comparison of versionsA


LXX

Brenton

DRB

KJV

NAW

MT

1

καὶ συνάγουσιν ἀλλόφυλοι τὰς παρεμβολὰς αὐτῶν εἰς πόλε­μον καὶ συνάγον­ται εἰς Σοκχωθ τῆς Ιουδαίας καὶ παρεμβάλλουσιν ἀνὰ μέσον Σοκχωθ καὶ ἀνὰ μέσον Αζηκα ἐν ΕφερμεμB

And the Philistines gather their armies to battle, and gather themselves to Socchoth of Judaea, and encamp between Socchoth and Azeca Ephermen.

Now the Philistines gathering together their troops to battle, assembled at Socho of Juda, and camped between Socho and Azeca in the border[s] of Dommim.

Now the Philis­tines gathered together their ar­mies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitch­edC between Shoch­oh & Azekah, in Ephesdammim.

1 Presently, the Philistines mobilized their positions for combat, and they mobilized at Sokoh, which belongs to Judah, and they took a position between Sokoh and Azeqah, in Ephes-dammim.

וַיַּאַסְפוּ פְלִשְׁתִּים אֶת-מַחֲנֵיהֶם, לַמִּלְחָמָה, וַיֵּאָסְפוּ, שֹׂכֹהD אֲשֶׁר לִיהוּדָה; וַיַּחֲנוּ בֵּין-שׂוֹכֹה וּבֵין-עֲזֵקָהE, בְּאֶפֶס דַּמִּיםF.

2

καὶ Σαουλ καὶ οἱ ἄνδρες Ισραηλ συνάγονται καὶ παρεμβάλλουσιν ἐν τῇ κοιλάδι αὐτοὶG παρατάσ­σονται εἰς πόλε­μον ἐξ ἐναντίας X ἀλλοφύλων

And Saul and the men of Israel gather together, and they encamp in the valley X X, and set the battle in array against X the Philistines.

And Saul and the children of Israel being gath­ered together came to the valley of Terebinth, and they set the army in array to fight against the Philistines.

And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against XH the Philistines.

2 So Saul and each man of Israel mobilized themselves and took a position in the valley of Elah, and they formed battle ranks to encounter the Philistines.

וְשָׁאוּל וְאִישׁ-יִשְׂרָאֵל נֶאֶסְפוּ, וַיַּחֲנוּ בְּעֵמֶק הָאֵלָה; וַיַּעַרְכוּ מִלְחָמָה, לִקְרַאת פְּלִשְׁתִּים.

3

καὶ ἀλλόφυλοι ἵστανται ἐπὶ τοῦ ὄρους ἐνταῦθα καὶ Ισραηλ ἵσταται ἐπὶ τοῦ ὄρους ἐνταῦθα καὶ ὁ αὐλὼνI ἀνὰ μέσον αὐτῶν

And the Philistines stand on the mountain on one [side], and Israel stands on the mountain on the other [side], and the valley was between them.

And the Philis­tines stood on a mountain on the one [side], and Israel stood on a mountain on the other [side]: and there was a valley between them.

And the Philis­tines stood on a mountain on the one [side], and Israel stood on a mountain on the other [side]: and there was a valleyJ between them.

3 Now, the Philis­tines were standing at one slope from this [valley], and Israel was standing at that slope from this [valley], and the ravine was between them.

וּפְלִשְׁתִּים עֹמְדִים אֶל-הָהָר, מִזֶּה, וְיִשְׂרָאֵל עֹמְדִים אֶל-הָהָר, מִזֶּה; וְהַגַּיְאK, בֵּינֵיהֶם

.

4

καὶ ἐξῆλθεν ἀνὴρ δυνατὸςL ἐκ τῆς παρατάξεως τῶν ἀλλοφύλων Γολι­αθ ὄνομα αὐτῷ ἐκ Γεθ ὕψος αὐτοῦ τεσσάρωνM πήχεων καὶ σπιθαμῆς

And there went forth a mighty man out of the army of the Phil­istines, Goliath, by name, out of Geth, his height was four cubits and a span.

And there went out a man baseborn from the camp of the Phil­istines named Goliath, of Geth, whose height was six cubits and a span:

And there went out a champion out of the campX of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.

4 Then the middle-man came out from the position of the Philistines. His name was Goliath from Gath. His height was {four} cubits plus a span,

וַיֵּצֵא אִישׁ-הַבֵּנַיִםN מִמַּחֲנוֹתO פְּלִשְׁתִּים, גָּלְיָת שְׁמוֹ מִגַּת: גָּבְהוֹ, שֵׁשׁP אַמּוֹת וָזָרֶת.

5

καὶ περικεφαλαία XQ ἐπὶ τῆς κεφ­αλ­ῆς αὐτοῦ καὶ θώ­ρακα ἁλυσι­δω­τὸνR αὐτὸς ἐνδε­δυκώς καὶ ὁ σταθ­μὸς τοῦ θώρακος αὐτοῦ πέντε χιλιά­δες σίκλων χαλ­κοῦ [καὶ σιδήρου]S

And he had a X helmet upon his head, and he wore a breastplate of chain armour; and the weight of his breastplate was five thousand shekels of brass [and iron].

And he had a helmet of brass upon his head, and he was clothed with a coat of mail with scales, and the weight of his coat of mail was five thousand sicles of brass:

And he had an helmet of brass upon his head, and he was armedT with a coat of mailU; and the weight of the coat was five thousand shekels of brass.

5 and a helmet of bronze was upon his head. With scale armor he was clad, and the weight of the body-armor was 5,000 shekels of bronze.

וְכוֹבַע נְחֹשֶׁת עַל-רֹאשׁוֹ, וְשִׁרְיוֹן קַשְׂקַשִּׂיםV הוּא לָבוּשׁ; וּמִשְׁקַל, הַשִּׁרְיוֹן--חֲמֵשֶׁת-אֲלָפִים שְׁקָלִים, נְחֹשֶׁת.W

6

καὶ κνημῗδες χαλκαῗ ἐπάνω τῶν σκελῶν αὐτοῦ καὶ ἀσπὶςX χαλκῆ ἀνὰ μέσον τῶν ὤμων αὐτοῦ

And greaves of Ybrass were upon his legs, and a brazen target was between his shoulders.

And [he had] greaves of brass on his legs, and a buckler of brass [covered] his shoulders.

And [he had] greaves of brass upon his legs, and a targetZ of brass between his shoulders.

6 And there were bronze shin-guards on his legs, and a bronze javelin [slung] between his shoulders.

וּמִצְחַת נְחֹשֶׁת, עַל-רַגְלָיו; וְכִידוֹן נְחֹשֶׁתAA, בֵּין כְּתֵפָיו.

7

καὶ ὁ κοντὸςAB τοῦ δόρατος αὐτοῦ ὡσεὶ μέσακλονAC ὑφαινόντων καὶ ἡ λόγχηAD αὐτοῦ ἑξακοσίων σίκ­λωνAE σιδήρου καὶ ὁ αἴρων τὰ ὅπλαAF αὐτοῦ προεπορεύ­ετο αὐτοῦ

And the staff of his spear was like a weaverX’s beam, and the spear’s head was formed of six hundred shekels of iron; and his armour-bearer went before him.

And the staff of his spear was like a weaverX's beam, and the head of his spear weighed six hundred sicles of iron: and his armourbearer went before him.

And the staff of his spear was like a weaverX's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him.

7 Moreover, the shaft of his spear was furrowed like weavings, and the tip of his spear was 600 shekels of iron! There was also the man who carried his full-body-shield walking before him.

וחֵץAG חֲנִיתוֹ, כִּמְנוֹרAH אֹרְגִים, וְלַהֶבֶת חֲנִיתוֹ, שֵׁשׁ-מֵאוֹת שְׁקָלִים בַּרְזֶל; וְנֹשֵׂא הַצִּנָּה, הֹלֵךְ לְפָנָיו.

8

καὶ ἔστη καὶ ἀνε­βόησεν εἰς τὴν παράταξιν Ισραηλ καὶ εἶπεν αὐτοῗς τί ἐκπορεύεσθε παρα­τάξασθαι πολέμῳ ἐξ ἐναντ­ίας [ἡμῶν] οὐκ ἐγώ εἰμι X ἀλλόφυλος καὶ ὑμεῗς Εβραῗοι AI τοῦ Σαουλ ἐκλέξασθε ἑαυτοῗς ἄνδραAJ καὶ καταβήτω πρός με

And he stood and cried to the armyX of Israel, and said to them, Why are ye come forth to set your­selves in battle array against [us]? Am not I a Philis­tine, and ye Heb­rews of Saul? Choose for your­selves a man, and let him come down to me.

And standing he cried out to the bands of Israel, and said to them: Why are you come out prepared to fight? am not I a Philis­tine, and you the servants of Saul? Choose out a man of you, and let him come down [and fight hand] to hand.

And he stood and cried unto the armiesAK of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me.

8 And he stood and called out to the ranks of Israel and said to them, “Why are y’all coming out to form battle ranks? Is it not so that I am The Philistine, and y’all are servants to Saul? Choose for yourselves a man, and led him come down to me.

וַיַּעֲמֹד, וַיִּקְרָא אֶל- מַעַרְכֹת יִשְׂרָאֵל, וַיֹּאמֶר לָהֶם, לָמָּה תֵצְאוּ לַעֲרֹךְ מִלְחָמָה: הֲלוֹאAL אָנֹכִי AMהַפְּלִשְׁתִּי, וְאַתֶּם עֲבָדִים לְשָׁאוּל--בְּרוּ-לָכֶם אִישׁ, וְיֵרֵד אֵלָי.

9

καὶ ἐὰν δυνηθῇ πρὸς ἐμὲ πολεμῆ­σαιAN καὶ ἐὰν πατάξῃ με καὶ ἐσόμεθα ὑμῗν εἰς δούλους ἐὰν δὲ ἐγὼ δυνηθῶ X X καὶ πατάξω αὐτόν X ἔσεσθε ἡμῗν εἰς δούλους καὶ δουλεύσετε ἡμῗν

And if he shall be able to fight against me, and shall smite me, then will we be your servants: but if I should prevail X X and smite him, X ye shall be our servants, and serve us.

If he be able to fight with me, and kill me, X we will be servants to you: but if I prevail against him, and kill him, X you shall be X X servants, and shall serve us.

If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us.

9 If he is successful in combat with me – that is, if he strikes me down, then we shall become as servants to y’all, but if it’s me who is successful over him – that is, if I strike him down, then y’all shall become as servants to us, and y’all shall serve us!”

אִם-יוּכַל לְהִלָּחֵם אִתִּי, וְהִכָּנִי--וְהָיִינוּ לָכֶם, לַעֲבָדִים; וְאִם- אֲנִי אוּכַל-לוֹ, וְהִכִּיתִיו--וִהְיִיתֶם לָנוּ לַעֲבָדִים, וַעֲבַדְתֶּם אֹתָנוּ.

10

καὶ εἶπεν ὁ ἀλλό­φυλος [ἰδοὺ] ἐγὼ ὠνείδισα τὴν παρά­ταξιν Ισρα­ηλ σήμερον ἐν τῇ ἡμέρᾳ ταύτῃ δότε μοι ἄνδρα καὶ μονομαχήσομεν ἀμφότεροιAO

And the Philistine said, [Behold,] I have defied the armies of Israel this very day: give me a man, and we will both of us fight in single combat.

And the Philistine said: I have defied the bands of Israel X this day: Give me a man, and let him fight with [me hand to hand].

And the Philistine said, I defy the armies of Israel X this day; give me a man, that we may fight together.

10 The Philistine also said, “As for me, I insult the ranks of Israel this day! Give me a man and let’s engage in combat together.”

וַיֹּאמֶר, הַפְּלִשְׁתִּי, אֲנִי חֵרַפְתִּיAP אֶת- מַעַרְכוֹת יִשְׂרָאֵל, הַיּוֹם הַזֶּה; תְּנוּ-לִי אִישׁ, וְנִלָּחֲמָה יָחַד.

11

καὶ ἤκουσεν Σαουλ καὶ πᾶς Ισραηλ τὰ ῥήμα­τα τοῦ ἀλλο­φύλου ταῦτα καὶ ἐξέστη­σαν καὶ ἐφοβήθη­σαν σφόδρα

And Saul and all Israel heard these words of the Philistine, and they were dismayed, and greatly terrified.

And Saul and all the Israelites hearing these words of the Philistine were dismayed, and greatly afraid.

When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid.

11 When Saul and all Israel heard these words from the Philistine, then they became dismayed and they were very afraid.

וַיִּשְׁמַע שָׁאוּל וְכָל-יִשְׂרָאֵל, אֶת- דִּבְרֵי הַפְּלִשְׁתִּי הָאֵלֶּה; וַיֵּחַתּוּ וַיִּרְאוּ, מְאֹד. {פ}

12

AQ

AR

Now David was the son of that Ephra­thite of Beth­lehem Juda [before mentioned], whose name was Isai, who had eight sons, and was an old man in the days of Saul, and of great age among men.

Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse; and he had eight sons: and the man went among menAS for an old man in the days of Saul.

12 Now, David was the son of a certain Ephrathite man from Bethlehem of Judah, and his name was Jesse. And he had eight sons, and, during the days of Saul he advanced among the men to be an elder.

וְדָוִד בֶּן-אִישׁ אֶפְרָתִי הַזֶּהAT, מִבֵּית לֶחֶם יְהוּדָה, וּשְׁמוֹ יִשַׁי, וְלוֹ שְׁמֹנָה בָנִיםAU; וְהָאִישׁ בִּימֵי שָׁאוּל, זָקֵן בָּא בַאֲנָשִׁיםAV.

13



And his three eldest sons X X followed Saul to the battle: and the names of his three sons that went to the battle, were Eliab the firstborn, and the second Abinadab, and the third Samma.

And the three eldest sons of Jesse went [and] followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, & the third Shammah.

13 And the three oldest sons of Jesse had gone and followed after Saul to the battle; the names of his three sons who went to the battle were: Eliab the firstborn, and Abinidab his second, and Sham­mah the third.

וַיֵּלְכוּ שְׁלֹשֶׁת בְּנֵי-יִשַׁי, הַגְּדֹלִים--הָלְכוּAW אַחֲרֵי-שָׁאוּל, לַמִּלְחָמָה; וְשֵׁם שְׁלֹשֶׁת בָּנָיו, אֲשֶׁר הָלְכוּ בַּמִּלְחָמָהAX --אֱלִיאָב הַבְּכוֹר וּמִשְׁנֵהוּ אֲבִינָדָב, וְהַשְּׁלִשִׁי שַׁמָּה.

14



But David X was the young­est. So the three eldest having followed Saul,

And David X was the youngest: and the three eldest followed Saul.

14 (But as for David, he was the young­est.) Anyway, the three oldest followed after Saul,

וְדָוִד, הוּא הַקָּטָן; וּשְׁלֹשָׁה, הַגְּדֹלִים, הָלְכוּ, אַחֲרֵי שָׁאוּל.ס

15



X David went, and returned from Saul, to feed his father's flock at Bethlehem.

But David went and returned from Saul to feedAY his father's sheep at Bethlehem.

15 but David was going and returning from attending Saul to shepherd his father’s flock at Bethlehem.

וְדָוִד הֹלֵךְ וָשָׁבAZ, מֵעַל שָׁאוּל, לִרְעוֹת אֶת-צֹאן אָבִיו, בֵּית-לָחֶם.

16



Now the Philistine came out morning and evening, and presented himself forty days.

And the Philistine drew nearBA morning and evening, and presented himselfBB forty days.

16 Meanwhile, for 40 days, the Philistine approached each morning and evening and took his station.

וַיִּגַּשׁ הַפְּלִשְׁתִּי, הַשְׁכֵּם וְהַעֲרֵב; וַיִּתְיַצֵּב, אַרְבָּעִים יוֹם. {פ}

17



And Isai said to David his son: Take for thy brethren an ephi of X frumenty, and these ten loaves, and run to the camp to thy brethren.

And Jesse said unto David his son, Take now for thy brethren an ephah of this parched cornBC, and these ten loaves, and runBD to the camp of thy brethren;

17 Presently, Jesse said to David his son, “Please take a bushel of this granola and ten of these bread-loaves, and run [them] over to the army-position for your brothers.

וַיֹּאמֶר יִשַׁי לְדָוִד בְּנוֹ, קַח-נָא לְאַחֶיךָ אֵיפַת הַקָּלִיא הַזֶּה, וַעֲשָׂרָה לֶחֶם, הַזֶּה; וְהָרֵץ הַמַּחֲנֶה, לְאַחֶיךָ.

18



And carry these ten little cheese[s] to the tribune X: and go see thy brethren, if they are well: and learn with whom they are placed.

And carry these ten X cheese[s] unto the captainBE of [their] thousand, and look how thy brethren fare, and take their pledgeBF.

18 Also bring these ten churns of milk to the officer over their thousand. And visit your brothers for peace, and get their good news.

וְאֵת עֲשֶׂרֶת חֲרִצֵי הֶחָלָבBG, הָאֵלֶּה, תָּבִיא, לְשַׂר-הָאָלֶף; וְאֶת-אַחֶיךָ תִּפְקֹד לְשָׁלוֹם, וְאֶת- עֲרֻבָּתָםBH תִּקָּח.

19



But Saul, and they, and all the children of Israel were in the valley of Terebinth fighting against the Philistines.

Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines.

19 Now, Saul and they and all the men of Israel are in the Valley of Elah, at war with the Philistines.”

וְשָׁאוּל וְהֵמָּהBI וְכָל-אִישׁ יִשְׂרָאֵל, בְּעֵמֶק הָאֵלָהBJ; נִלְחָמִיםBK, עִם- פְּלִשְׁתִּים. {ס}

20



David therefore arose in the mor­ning, and gave the charge of the flock to the keep­er: and went away loaded as Isai had commanded him. And he came to the [place of] MagalaBL, and to the army, which was going out to X fight, and shouted for the battle.

And David rose up early in the morning, and left the sheep with a keeper, and tookBM, and went, as Jesse had commanded him; and he came to the trenchBN, as the host was going forth to the fight, and shouted for the battleBO.

20

וַיַּשְׁכֵּם דָּוִד בַּבֹּקֶר, וַיִּטֹּשׁ אֶת- הַצֹּאן עַל-שֹׁמֵר, וַיִּשָּׂא וַיֵּלֶךְ, כַּאֲשֶׁר צִוָּהוּ יִשָׁי; וַיָּבֹא, הַמַּעְגָּלָהBP, וְהַחַיִל הַיֹּצֵא אֶל- הַמַּעֲרָכָה, וְהֵרֵעוּ בַּמִּלְחָמָה.

21



For Israel had put themselves in array, and the Phili­stines who stood against them were prepared.

For Israel and the Philistines had put the battle in array, army against X army.

21

וַתַּעֲרֹךְ יִשְׂרָאֵל וּפְלִשְׁתִּים, מַעֲרָכָה לִקְרַאת מַעֲרָכָה.

22



And David leaving the vessels which he had brought, under the care of the keeper of the baggage, ran to the place of the battle and asked if [all things] went well with his brethren.

And David left his carriage in the hand of the keeper of the carriageBQ, and ran into the armyBR, and came and salutedBS his brethren X X.

22

וַיִּטֹּשׁ דָּוִד אֶת- הַכֵּלִים מֵעָלָיו, עַל- יַד שׁוֹמֵר הַכֵּלִים, וַיָּרָץ, הַמַּעֲרָכָה; וַיָּבֹאBT, וַיִּשְׁאַל לְאֶחָיו לְשָׁלוֹם.

23



And as he talked with them, that baseborn man whose name was Goliath, the Phil­is­tine, of Geth, shewed [himself] coming up from the camp of the Phil­is­tines: and he spoke according to the same words, and David heard them.

And as he talked with them, X behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philis­tines, and spake according to the same words: and David heard them.

23

וְהוּא מְדַבֵּר עִמָּם, וְהִנֵּה אִישׁ הַבֵּנַיִםBU עוֹלֶה גָּלְיָת הַפְּלִשְׁתִּי שְׁמוֹ מִגַּת ממערותBV פְּלִשְׁתִּים, וַיְדַבֵּר, כַּדְּבָרִים הָאֵלֶּה; וַיִּשְׁמַע, דָּוִד.

24



And all the X Israelites when they saw the man, X fled from his face, X fearing him exceedingly.

And all the men of Israel, when they saw the man, X fled from him X, and were sore afraid.

24 And when everybody from Israel heard the man, then they fled from his presence and they were very frightened.

וְכֹל אִישׁ יִשְׂרָאֵל, בִּרְאוֹתָם אֶת-הָאִישׁ; וַיָּנֻסוּ, מִפָּנָיו, וַיִּירְאוּ, מְאֹד.

25



And some one of Israel said: Have you seen this man that is come up, for he is come up to defy Israel. And the man that shall slay him, the king will enrich with great riches, and will give him his daughter, and will make his father's house free [from tribute] in Israel.

And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house freeBW in Israel.

25 And each man of Israel said, “Have y’all seen this man coming up? For sure, he’s coming up in order to insult Israel! But it’s going to happen that the man who strikes him down, the king will give him the great­est wealth and will give [in marriage] his daughter to him, and he will make his father’s house free in Israel.

וַיֹּאמֶר אִישׁ יִשְׂרָאֵל, הַרְּאִיתֶם הָאִישׁ הָעֹלֶה הַזֶּה -כִּי לְחָרֵףBX אֶת-יִשְׂרָאֵל, עֹלֶה; וְהָיָה הָאִישׁ אֲשֶׁר-יַכֶּנּוּ יַעְשְׁרֶנּוּ הַמֶּלֶךְ עֹשֶׁר גָּדוֹל, וְאֶת- בִּתּוֹ יִתֶּן-לוֹ, וְאֵת בֵּית אָבִיו, יַעֲשֶׂה חָפְשִׁיBY בְּיִשְׂרָאֵל. {פ}

26



And David spoke to the men that stood by him, saying: What shall be given to the man that shall kill this Philistine, and shall take away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God?

And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproachBZ from Israel? for who is this uncircumcised Philistine, that he should defyCA the armies of the living God?

26 So David spoke to the men standing with him, saying, “What is going to be done about the man who is going to strike this Philistine and turn away insult from upon Israel? For who is this uncircumcised Philistine that he should insult the ranks of the Living God?”

וַיֹּאמֶר דָּוִד, אֶל- הָאֲנָשִׁים הָעֹמְדִים עִמּוֹ לֵאמֹר, מַה- יֵּעָשֶׂה לָאִישׁ אֲשֶׁר יַכֶּה אֶת-הַפְּלִשְׁתִּי הַלָּז, וְהֵסִיר חֶרְפָּה מֵעַל יִשְׂרָאֵל: כִּי מִי, הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, כִּי חֵרֵף, מַעַרְכוֹת אֱלֹהִים חַיִּים.

27



And the people answered him the same words saying: These things shall be given to the man that shall slay him.

And the people answered him after this manner, saying, So shall it be done to the man that killeth him.

27 And the people spoke to him according to this statement, saying, “Thus it shall be done for the man who strikes him down.”

וַיֹּאמֶר לוֹ הָעָם, כַּדָּבָר הַזֶּה לֵאמֹר: כֹּה יֵעָשֶׂה, לָאִישׁ אֲשֶׁר יַכֶּנּוּ.

28



Now when Eliab his eldest brother heard this, when he was speaking with others, X he was angry with David, and said: Why camest thou hither? and why didst thou leave those few sheep in the desert? I know thy pride, and the wickedness of thy heart: that thou art come down to see the battle.

And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy prideCB, and the naughtinessCC of thine heart; for thou art come down that thou mightest see the battle.

28 But Eliab, his oldest brother, heard it while he was talking to the men, and Eliab’s anger blazed toward David, and he said, “For what reason did you come down? And with whom did you leave that little flock in the wilderness? As for me, I know your insolence and the badness belonging to your heart, for it was in order to see the combat that you came down!”

וַיִּשְׁמַע אֱלִיאָב אָחִיו הַגָּדוֹל, בְּדַבְּרוֹ אֶל- הָאֲנָשִׁים; וַיִּחַר- אַף אֱלִיאָב בְּדָוִד וַיֹּאמֶר לָמָּה-זֶּה יָרַדְתָּ, וְעַל-מִי נָטַשְׁתָּ מְעַט הַצֹּאן הָהֵנָּה בַּמִּדְבָּר--אֲנִי יָדַעְתִּי אֶת- זְדֹנְךָ וְאֵת רֹעַ לְבָבֶךָ, כִּי לְמַעַן רְאוֹת הַמִּלְחָמָה יָרָדְתָּ.

29



And David said: What have I done? is there not cause to speak?

And David said, What have I now done? Is there not a causeCD?

29 Yet David said, “What have I done now? Isn’t this the issue?”

וַיֹּאמֶר דָּוִד, מֶה עָשִׂיתִי עָתָּה; הֲלוֹא, דָּבָר הוּא.

30



And he turned a little aside from him to another: and said the same word. And the people answered him X as X before.

And he turned from him toward another, and spake after the same manner: and the people answered him X again after the former manner.

30 Then he stepped around from being next to him to get in front of another, and he talked about this statement, and the people repeated a statement like the first statement.

וַיִּסֹּב מֵאֶצְלוֹ אֶל- מוּל אַחֵר, וַיֹּאמֶר כַּדָּבָר הַזֶּה; וַיְשִׁבֻהוּ הָעָם דָּבָר, כַּדָּבָר הָרִאשׁוֹן.


1Joshua 11:22 NKJV “None of the Anakim were left in the land of the children of Israel; they remained only in Gaza, in Gath, and in Ashdod.”

2This was Andrew Willett’s computation of the total. His estimate of the kashkashim breastplate alone was 156 lb, 4 oz. Gill passed on an estimate of over 272 pounds. Tsumura estimated 126 pounds.

3The Geneva Bible computed it at 18.3 quarters

4Head to foot

5Such as Numbers 21:34, Deut. 3:2, & Josh. 10:8, & 11:6

6Such as ערץ in Deut. 1:29; 7:21; 20:3; & 31:6; & Josh. 1:9

7Andrew Willett was surprisingly outspoken against monomachy, saying it came from the “Gentiles” and was “much displeasing to God.” “Those detestable solemnities… which they call tournaments, we forbid to be held, in the which soldiers use to be hired, and to make ostentation of their strength, do rashly encounter together, whereupon followeth the slaughter and deaths of men... they sin against God in their presuming upon their strength, against their brethren, in seeking their destruction, and against themselves, in putting their life willingly into danger, being forced thereunto by no necessitie at all.”

8Rashi, Targum

9According to Goldman. Tsumura concurred on p.437 that it was 14 miles, and then on p.448 stated that it was 12 miles. Gill must have been mistaken when he estimated it at 4 miles.

10According to Gill, who added “this was wheat or barley dried in a furnace or oven, and ground into meal, and being mixed with water, or milk, or butter, or honey, or oil, was eaten, and reckoned very delicious; and besides this, there was another sort of ‘kali’, the word here used, which was parched pulse, as beans, peas, &c. parched...”

11This is the position Willett held, and he quoted Chrysostom in favor of it saying, “David was not won with these promises.” Gill also seems to agree, writing, “he asked not for the sake of the reward, but to observe the necessity there was of some man's engaging with him, and killing him, or otherwise it would be a reproach to Israel, and to signify that he had an inclination to attempt it”

12Keil & Delitzsch saw the same issue: “Eliab sought for the splinter in his brother's eye, and was not aware of the beam in his own. The very things with which he charged his brother - presumption and wickedness of heart - were most apparent in his scornful reproof.”

13Tsumura acknowledges this, “could be a rhetorical question: ‘Isn’t it a matter of importance?’ … Bergen paraphrases: ‘What have I done to offend you now? I happen to have been asking about a very important matter.’”

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 this passage is 4Q51, containing parts of verses 3-8, and dated to around 50 B.C. I have colored purple the text of the MT which corraborates with that DSS and highlighted with yellow the LXX and Vulgate where they agree with the DSS over against the MT. Where I have accepted that into my NAW translation, I marked my translation with {pointed brackets}.

BSymmachus supported the LXX, as though the Hebrew were אפר מימ (“dust of water”), but Aquila supported the MT: en perati Domeim (“in the border of Domeim”). The Hebrew word Ephes Damim literally means “border of blood” (or “bleeding edge”), appropriate for a national boundary contested by war! Aquila (and Jerome) went halfway, translating the first word and transliterating the second word.

CThis is the literal meaning of the verb, but all other English versions = “camped” Same in v.2.

D“The name Socoh (swkh) appears in Paleo-Hebrew script on a royal stamped jar handle... in the British Museum.” ~Tsumura

ELachish ostracon #4 mentions Asekah (Tsumura)

F“which, by an apocope of the first letter, is called Pasdammim, 1Chron. 11:13 which the Jews say had this name because there blood ceased (Midrash Ruth, fol. 48. 2. Kimchi in loc.)” ~John Gill

GThe Hebrew word “Elah” can also mean “these,” and the LXX interpreted it that way, but Later Greek translators all understood it to refer to the “stoutelah-tree, transliterating the Hebrew as Ηλα (Eusebius, Symmachus) or translating it as δρυος (Aquila, Theodotion).

HThe Hebrew literally means “to call,” NASB = “to encounter,” NIV = “to meet”

IMost other Greek translations rendered “valley” with the synonym faragxravine” which, according to Goldman is closer to the MT.

JIn both Hebrew and Greek, the words for “mountain” and “valley” are definite = “the” not “a”

KGoldman = “ravine” noting that this is a different word than the one in the previous verse for “valley”

LAquila translated more like the MT with o mesazwn (“the middle-man”)

MThe Dead Sea Scrolls from 50BC and Josephus from 100AD (lib. 6. de antiquit. c. 10), and presumably Aquila from 150 AD, as well as the Vaticanus manuscript from the 300’s AD and the Lucian rescription of the LXX all concur with “4 cubits,” but Symmachus (Σ.) edited his Greek version in the 300’s AD to “6 cubits,” which is the reading of the Masoretic tradition, the oldest manuscript of which is in the 900’s AD. Cairo Geniza manuscripts from the late 800’s AD follow the MT.

NVulgate (spurius) translated as though it were a derrogative form of בן (“son”), and LXX (δυνατος) (and Syriac?) translated as though it were not there (“[mighty] man”), but it seems rather to be a form of the preposition בין (“between”) (Targum?), as in a “middle-man” (Aquilla) or “mediator.” Willett commented: “he is called habenaim, that is, duellator, because he challenged any hand to hand, that the combate might be betweene two... so the Sept. give the sense... the word benaim, beeing of the masculine gender, can not agree with machanoth, armies, or campes, beeing of the feminine: and the article set before habenaim, noteth some speciall description of the man” (Gill was much to the same effect.) Goldman: “the man of the [space] between [two armies]”

OLXX interprets this word with the same Greek word it used to interpret “array” a couple of verses earlier. Jerusalem Jebamot supports the LXX with the Hebrew word for “array” instead of the Hebrew word for “camp,” but the practical difference is not important.

PThe DSS (ubra) and every other manuscript previous to the 4th century reads “four.” A Greek manuscript has been found that reads “five” and a Latin manuscript dating to the 1400’s has been found that reads “sixteen.”

QOther Greek versions supply the word for “brass/bronze” from the MT here: calkh.

Rcf. Ex. 28:22, and synonyms A. folidwton (with holes, i.e. scales – more like the MT than the LXX “ring/chain-mail”), S. & Q. aspidwton (serpentine? Like reptile scales.)

SThe DSS does not have this additional text.

TNASB (“clothed”) and NIV (“wore”) follow the more literal meaning of this Hebrew word.

UNASB & NIV = “scale armor”

VOnly here and Lev. 11:9-12, Deut. 14:9-10 (describing the scales of fish), and Ezek. 29:4.

WThis fact must have been established after Goliath’s defeat. It’s easy to imagine the Israelite soldiers disposing of Goliath’s decapitated body and exclaiming over how heavy the body armor was and weighing it to see exactly how heavy it was, then telling the story over campfires for the rest of their lives!

XThis is the word normally translated “asp” or poisonous snake… Willet noted that later in “v. 45. David saith to Goliath, thou commest to me with a speare, and chidon; if it had been the shoulder piece, that was not in David's sight, he would rather have spoken of his brigandine or brestplate, that was before him, and in his view. Therefore I rather prefer the reading of the Chaldee [Targums] which calleth it a spear or javelin of brass: both because the word is so taken, Josh. 8.18. where Joshua lift up his spear for a sign, & Job 41.19. where it is said, that the Leviathan of the sea laugheth at the shaking of chidon, the speare: Josephus also saith, he carried his spear between his shoulders. It seemeth therefore that he had both a spear or lance in the one hand, and a javelin or trunchin of brass, which he carried between his shoulders with the other.”

YEarly electronic editions of Brenton read “grass” instead of “brass,” but the word in the Vaticanus is the word for “brass,” and the original print editions of Brenton read “brass.” Later electronic editions corrected the earlier publisher’s error.

ZLuther, Geneva, Wycliffe, JFB = “shield” (cf. Targum, LXX, Vulgate, Rashi, and Gill, describing armor “in the form of a spear worn between the helmet and the coat of mail for the defence of the neck, supposed to weigh thirty pounds”), Josephus, Willett, RV, ASV, NASB, NIV, ESV, NET = “javelin [slung]”. Tsumura (NICOT) called it a “dagger,” and McCarter called it a “scimitar.” K&D noted that, “Goliath had no need of any shield to cover his back, as this was sufficiently protected by the coat of mail” (and, I might add, the helmet).

AAThere is not enough room between the legible words on each side of this obliterated section of the DSS to contain all the words that the MT has. Omitting the second “of bronze” would make the rest fit, and “of bronze” could be supplied by ellipsis resulting in no change of meaning.

ABOnly here and Ezek. 39:9 in the Greek Bible.

ACAq., Q. (wV) antion (“backup?”), S. (wV) istoV (“stand?”).

ADAq., Q. flox doratoV (“flame of the spear”), S. aicmh (“capture-device/Carrier/Leader”?)

AEA. = stathrwn Arndt & Gingrich defined this as a 4-drachma silver coin.

AFcf. other stabs at the meaning in other Greek versions: Q. aspida (“snake” cf. “target” v.6), S. ton qureon (“full-body-shield” – this is probably most like the meaning of the Hebrew word in the MT.)

AGThe Qere and other Hebrew manuscripts read וְעֵץ “and the tree/lumber of” which works, but doesn’t seem necessary. The MT is a regularly-used word for arrow-shafts.

AHThis word generally translated “beam” only occurs in the Bible in descriptions of Philistine warlord’s spears. (cf. 2 Sam. 21:19; 1 Chron. 11:23, & 20:5) Its root, according to BDB is “to till furrows,” which makes me wonder if it is speaking of some sort of rifling.

AILater Greek versions corrected to the MT δουλοι (“servants”). In Hebrew, “slaves” (עבדימ) and “Hebrews” (עברימ) look very similar. How would we know whether the error was in the LXX or the MT? Either word works: “Hebrews” would parallel “Philistine” better, but “slaves” is a more-insulting epithet in keeping with Goliath’s reviling speech.

AJSymmachus (eiV to monomachsai) seems to have been reading the same text Jerome (ad singulare certamen) was reading, addingfor single-combat.”

AKNASB, NIV, ESV = “ranks”

ALTsumura supported my translation with “Isn’t it [true] that…?”

AMWillett comments on the definite article in Hebrew “THE Philistine” that it is unlikely that he was the Philistine who claimed the ark from Eli’s sons 40 years before, for he had a brother who was fighting 40 years later at the end of David’s reign (2 Sam. 21:19), rather “ Vatablus readeth well, ‘Am not I, Pelisteus ille, that Philistim:’ and as the Chaldee interpreteth, ‘Am not I Goliath the Philistim:’ that is, that famous Philistim, which hath done so many great exploits among them?”

ANS. perigenhtai (“overcome”)

AOCf. later translators’ simpler forms for “together”: A. omou. Q. ama which are closer to the MT.

APGill = “reproach,” K&D = “mocked,” Tsumura = “challenge,” McCarter = “not only defiance and provocation but also open contempt”

AQThe next verse in the Septuagint is v.32. It appears that Lucian back-translated the Masoretic text to provide Greek text for verses 12-32, but no manuscript earlier than about 400AD contains these verses, so their origin is uncertain.

ARThe Brenton translation skips to verse 32 because these verses are not in the Vaticanus.

ASThe Hebrew is a little hard to understand. KJV follows it literally (albeit omitting the definite article in the MT), NASB reads “advanced in years among men,” NIV omits the phrase, ESV (following McCarter?) = “[already… and] advanced in years.” Tsumura = “become a senior… that is, he had reached the age where he was exempted from civil and military services...”

ATSeveral commentators I read (K&D, Henry, Gill?) saw in this demonstrative pronoun a link back to chapter 16 which introduced Jesse as an Ephrathite. Tsumura, on the other hand stated that “the demonstrative pronoun is used as a relative pronoun (“who”) like Ugaritic hnd…,” but I’m skeptical of the authority of that statement.

AUSee notes on 16:6ff regarding the 8 sons.

AVcf. the Lucian rescension of the LXX and the Syriac (followed by the ESV), which read “in days” rather than “among men.” The Targum seems to be off-base stating the opposite that Jesse was “numbered among the young men.” I think it has to do with no longer being obligated to field-work (both farming and war) but rather coming among the elders who sat at the gate or in their houses (2 Kings 6:32, Ezekiel 20:1).
Goldman commented, “Rabbinic interpretation is ‘honoured in the company of men.’ Jesse’s age is noted to account for this absence form the army.”
Gill: “the phrase, "among men", either signifies that he was ranked among old men, infirm and unfit for war, and so excused, and his sons went in his room, so Kimchi; or he was reckoned among men of the first rank, men of esteem, credit, and reputation, so Jarchi and R. Isaiah, with which agrees the Targum; or whenever he went abroad, he was attended by many men, had a large retinue, which sense Abarbinel mentions, and is that of Ben Gersom, and agrees with the Talmud; but the Syriac and Arabic versions read "stricken in years", which seems most agreeable.”
K&D strangely rendered it “come among the weak”

AW"הָלְכוּ, which appears superfluous after the foregoing וַיֵּלְכוּ, has been defended by Böttcher, as necessary to express the pluperfect, which the thought requires, since the imperfect consec. וַיֵּלְכוּ, when attached to a substantive and participial clause, merely expresses the force of the aorist. Properly, therefore, it reads thus: ‘And then (in Jesse's old age) the three eldest sons followed, had followed, Saul;’ a very ponderous construction indeed, but quite correct, and even necessary, with the great deficiency of forms, to express the pluperfect.” ~K&D
Tsumura, on the other hand, declared that “the phrase here seems to be inserted to slow down the flow of discourse.”

AXThe beth preposition pictures “entering into” but some Hebrew manuscripts use a lamed preposition instead picturing coming up “to” the battle, and the (Lucian?) Greek, Latin Vulgate, and Aramaic Targum versions follow the latter.

AY NASB & NIV = “tend”

AZMost English versions interpret David’s coming and returning as frequentive, going back and forth, and the participles certainly support that, but Willett commented that the story wouldn’t work if David had already been to the army camp many times before; he proposes instead that Saul sent David home from the palace when Saul went to the battle, and that makes sense to me.

BANASB, NIV, and ESV = “came forward”

BB NASB, NIV, & ESV = “took his stand”

BCNASB, NIV = “roasted grain”

BDNIV = “hurry,” ESV = “carry quickly”

BENASB, NIV, ESV = “commander”

BFNASB = “news,” NIV = “assurance,” ESV & NICOT = “token”

BGThis is the Hebrew word for “milk;” nowhere else in the Bible is chelev translated “cheese.” But what is a “cut” of “milk”? Perhaps a milk churn? K&D rendered it “cuts of soft cheese”

BH“The word... here properly signifieth a pledge: of the same signification, with the Hebrew word herabon, Gen. 38.17. where the word arrhabon, a pledge or earnest penie, seemeth to be derived.... And they which take it for a pledge, some expound it of the token, which he received to go in and out to his brethren in the armie without suspition... but the fittest interpretation is, that he should bring some token or pledge from them, as a sign of their welfare… the Chald. paraphrast interpreteth, ‘thou shalt bring their welfare,’ that is, bring tidings how they fare: or bring commendations from them.” ~Andrew Willett
The root ערב seems to have four basic meanings: darkness, pleasantness, mixture, and guarantee. K&D go with the latter, “a pledge that they are alive and well.” cf. Tsumura “proof of well-being of the brothers”

BIMost English versions interpret this third plural pronoun as referring to David’s brothers from the previous verse. It is redundant in meaning to “all Israel” so it is omitted in some Hebrew manuscripts and in the Syriac version.

BJThe valley was named after the trees that grew there. Of these trees Willett noted: “there is great uncertentie what kind of tree Elah should signifie, some taking it for the Terebinth or turpentine tree, as Hierome, some for the chesnut tree, some for Ilex the holme tree, some for an oake, Iun. and Vatab.”

BK“seeing the Israelites fled away at the sight of Goliath, and he for the space of 40. days together vaunted himself, it is not like that the armies had yet met, or that they skirmished together, as Osiander thinketh: but only had set their battell in aray, the one against the other, v. 21. therefore the better reading is, that they were bellantes, Iun. or belligerantes, Vatab. or ineuntes bellum, Chal. they were warring rather then fighting: for the word lacham signifieth both.” ~Willett

BLThis is a transliteration of the Hebrew word rather than a translation.

BMNASB added “the supplies” (cf. ESV “the provisions”) since the Hebrew word indicates “carrying” something. I prefer the NIV “loaded up,” which doesn’t add words, but gets the idea across better than the KJV.

BNVulgate: Proper name, KJV: trench, NICOT: entrenchment or circumvallation, Targum/NIV/ESV: camp/tents, NASB: outer circle/perimeter of the camp, Willett: the parking lot for carts, where goods were stored safely away from the battlefront and where Saul slept (1 Sam. 26:5), K&D = wagon rampart (the carts themselves forming the outer barricade).

BOKJV has the literal translation. NASB, NIV, and ESV are a bit paraphrastic with “X shouting X the war [cry]” although K&D also weighed in with “lit. to make a noise in war, i.e. to raise a war-cry”

BPGoldman: “The Hebrew word ma’galah is found as a military term only here and in 26:5-7. It means ‘something rounded,’ and may refer either to an entrenchment or barricade around the camp, or (Kimchi) to the camp itself, which may have been circular in formation.”

BQNASB = “baggage,” NIV = “things… supplies”

BRNASB, NIV = “battle-line,” ESV = “ranks”

BSNASB = “to greet,” NIV = “ask how they were,” Lit: “inquire concerning wellbeing”

BTThis extra “and he went” is not found in the Greek, Syriac, or Vulgate manuscripts. It doesn’t add new information, though.

BUTranslated in v.4 into Greek by the LXX as “mighty-man” and by Aquilla as “mediator” here, the Greek translation cited by Kittel is αμεσσαιος “the non-mediator”!

BVThe Masorite compilers of this Hebrew text suggested in their Kere notes that the text they were copying was missing a “c” towards the end of the word, seeing as there is no such Hebrew root as מער, and should be spelled מִמַּעַרְכוֹת This is the general trend of translations, although the Greek and Syriac (followed by the NASB) modified the Hebrew plural to a singular, matching the instance of the same word in the previous verse. K&D noted that “if [what was written] were the proper reading, it would suggest and Arabic word signifying a crowd of men,” a meaning not far removed from the Kere.

BWNIV = “exempt [from taxes]”

BXThe Cairo Geniza manuscript of this verse, dating about a century before the earliest-known MT manuscript, uses the same consonantal spellings, but changes the vowel pointing on this infinitive to render it [r)jl Qal instead of Piel, but that doesn’t really change the meaning. K&D render “insult” here.

BYWillett: “enfranchising his house: as in setting it free from taxes and other impositions (Genevens) and so advancing it to the state of nobilitie (Chaldee).”

BZNIV = “disgrace”

CANASB = “taunt”

CBNASB = “insolence,” NIV = “how conceited,” ESV = “presumption”

CCNASB, NIV = “wickedness,” ESV = “evil”

CDNASB = “question,” NIV = “I speak,” ESV (and K&D) followed the more literal meaning of the Hebrew = “word”
Targum explains it as “Isn’t this what everybody is saying?”
Willett wrote: “dabhar is better here translated, matter, cause, or busines: and so David excuseth himself because he came about his fathers business”
K&D: “a very allowable inquiry certainly”

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