Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 22 Aug. 2021
READ from 23:29 Then David went up from there and settled in the strongholds of Ein-Gedi. Meanwhile, as Saul was returning from [going] after the Philistines, men communicated with him saying, “Look, David is in the wilderness of Ein-Gedi!” So Saul took 3,000 men chosen out of all the men of Israel, and he went to seek out David and his men on the front of the landmark-rocks of the mountain-goats. 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 restroom1. Meanwhile, David and his men were settled in the far reaches of the cave. 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. 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. 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!” 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 out to the path. 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 – nose to the ground – and prostrated himself. And David said to Saul, “Why do you give heed to the words of a man saying, ‘See, David seeks your harm!’? 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.’ Now, see, yes, see the flap of your tunic in my hand! And because 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[s], and I have not sinned against you, yet you are committing first-degree murder against my person to take me out. May Yahweh judge between me and you, and may Yahweh take revenge on you for me. Meanwhile my hand will not be against you. As the old proverb says, ‘It is out of wicked men that wickedness goes out.’ But my hand will not be against you. {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? Yahweh therefore will become adjudicator, 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.” 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. 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. 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. 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. And now, see, I know that you will certainly be king, and the kingdom of Israel will be established under your control. So 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.” So David swore to Saul. Then Saul went to his house, and David and his men went up to the stronghold.
So we start out with David’s move to the caves of Ein-Geddi, on the west side of the Dead Sea.
“The soil of the neighbourhood consists entirely of limestone; but the rocks contain a considerable admixture of chalk and flint. Round about there rise bare conical mountains, and even ridges from two to four hundred feet in height, which mostly run down to the sea.” ~Keil & Delitzsch
It was not easy to hide 600 men, so Saul was able to find out where David was. He took enough soldiers to outnumber David's vagrants five-to-one, and Saul just happened to drop his pants in the front of the cave in which David was hiding!
But, had it actually been prophesied to David that his enemy would be delivered into his hand and that he could do as he saw fit?
The ancient Greek and Latin versions of the Bible interpreted it the same way the Masoretic Hebrew and most English versions do, as a prophecy spoken by God in the past. However, there is no such promise recorded in scripture (although a prophecy off-the-record could be a possibility).
Most of the commentators I read proposed instead that this was a spiritually manipulative (and untrue) statement from one of David’s followers, “Hey David, Yahweh is saying that now is the time to take revenge on your enemy!”
The American Jewish Version reads, “...this is the day IN which the LORD hath said…,” of which Rabbi Goldman commented, “The occasion itself is interpreted by David’s men as an indication of God’s purpose to deliver Saul into his hand.”
But “just because you can doesn’t mean you should.” We always have to consider our opportunities in light of what God says in the Bible and act only when we see circumstances that line up with God’s word.
God had promised in chapter 23 v.4 that he would “give the Philistines into [David’s] hand2,” but David’s subsequent statements make it clear that God had never given him permission to kill Saul (K&D).
When Saul camped in the front his cave, David, if he were a lesser man, would have seen fit to kill Saul because Saul was out to kill him. But David considered that WRONG because:
1) He must respect and submit to the Lord's appointed authority:
Romans 13:1-7 reminds us that we still have authorities that we must respect and submit to: “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil. Therefore you must be subject, not only because of wrath but also for conscience' sake... Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.” (NKJV)
David fought the temptation to give in to revenge by re-framing who Saul was in terms of God instead of in terms of himself. As Matthew Henry put it, “He considered Saul now, not as his enemy, and the only person that stood in the way of his preferment (for then he would be induced to hearken to the temptation), but as God's anointed (that is, the person whom God had appointed to reign as long as he lived, and who, as such, was under the particular protection of the divine law), and as his master, to whom he was obliged to be faithful.” Once David thought of Saul as his father-in-law, his lord, and the one God anointed to be king, it was easier for him to shed bitterness and show respect.
When you are tempted to react to another person in terms of yourself in a sinful way, whether it be in anger or lust or disgust, stop and consider who that other person is in relation to God and see how that transforms your response to that person.
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),
So David says in v.13, “Let Yahweh judge between me and you”
Can you do that? When someone on the road endangers your life with their reckless driving? I’m going to leave that one for God. “Lord, will you judge between me and him/her and take the appropriate action?”
Unless you’re a police officer who is supposed to carry out sentences on convicted criminals, it’s not your job to punish anybody.
What does God tell us in Romans 12:14-21? “Bless those who persecute you; bless and do not curse... Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord. Therefore "IF YOUR ENEMY IS HUNGRY, FEED HIM; IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP COALS OF FIRE ON HIS HEAD." Do not be overcome by evil, but overcome evil with good.” (NKJV, quoting Proverbs 25:21-22)
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!
“Saul had committed many outrages, yet David was not to see him corrected, but to leave him to the Lord’s judgement... [V]iolence is not always to be put off with violence, [except] when there is no other way to escape… [and] David... was not driven unto any such straight.” ~Andrew Willett
“As the one who feared the Lord, David did not choose the way of self-realization by getting rid of his enemy by himself. In other words, David did not allow himself to disobey God’s commandment by interpreting this occasion as God-given opportunity to commit murder. Also, David controlled the situation properly as leader and managed his men so they did not rise against his lord Saul… Thus, David avoided appealing to a human method and entrusted the matter to God’s best judgment, for he feared God… ‘In the fear of the Lord one has strong confidence’ (Prov. 14:26a).” ~David Tsumura
1) Put faith in God’s justice.
Verses 12 and 15 are key. David, by faith, says that there is a higher court than the court of the king. There is a God in heaven who will bring every act to judgment, and so he appeals his case beyond the “Supreme Court” of his land to Yahweh Himself when the judicial system of his nation has become so corrupt that they were trying to exercise the death sentence against him even though he had done no sin.
We must believe that God will judge every authority:
Isaiah 3:10-15 “Yahweh will enter into judgment with the elders of His people and its princes....” (NAW)
Revelation 3:9 “Indeed I will make those of the synagogue of Satan... come and worship before your feet, and to know that I have loved you.” (NKJV)
When your authorities are totally unfair and they try to punish you unjustly, there is a court to which you can appeal which trumps all earthly authority. You can appeal to God, like David did: “May God judge between you and me and may He avenge me of you!” If your authority is pursuing wickedness, like Saul was toward David, you can ask God to intervene and punish the evildoer.
The end of v.15 pictures God, the superior judge over all kings, yanking this case out of the hands of corrupt King Saul and rendering his own just judgment: “He will bring justice for me out of your hand,” says David.
David is adamant that he will not take justice into his own hands and kill the king whom God and the nation had installed for that role of civil government. David can be secure in that decision because he knows there is a higher authority than King Saul; there is a God who installs and deposes kings – a God who can be trusted to do what is right.
In v.15 He pictures God not only as judge, but also as defense attorney who will “see” and research and “argue” David’s “case” in court in order to prove David right.
Was that just for David? No, the Apostle John wrote in his first epistle, “My children... if someone sins, we have an advocate before the Father: righteous Jesus Christ. And He Himself is the appeasement concerning our sins…” (1 John 2:1, NAW)
2) A second thing that David models for us instead of revenge is to Make an Appeal:
“By David's example we see, that it is lawfull for a Christian to purge himself of such crimes, as are laid falsely to his charge: as our blessed Saviour did before Pilate, and Paul before Festus and Agrippa.” ~Andrew Willett
David’s life of integrity was such that he could appeal to a popular aphorism in v.14, “Out of the wicked comes wickedness,” and say, “Hey, look at my life. You expect wicked people to do wicked things, but I haven’t been a wicked person, nobody would reasonably expect me to do wicked things.”
David displays the flap of Saul’s outer garment that he had cut off and says, in effect, “If that been true of which I am accused, I should now have had thy head in my hand and not the skirt of thy robe, for I could as easily have cut off that as this.” (M. Henry)
In v.11, David uses a specific word used only one time 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 [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) David argues that he is innocent, but that Saul is in the process of becoming guilty of first-degree murder by hunting him down to kill him, and God’s judicial punishment for that was death. If Saul had any logic left in him, that should rock him back on his heels.
David’s repeated use of the word “following/after” in v.14 gently reminds Saul to consider his calling as King of Israel.
Kings don’t follow their citizens around, like Saul is doing with David; Kings are supposed to lead their citizens, and then the citizens will follow him!
Furthermore, Kings don’t spend their time sweeping dead animals off the road or swatting flies. People who need jobs are hired to do those kinds of things, while Kings focus their attention on big, important business – negotiations with kings of other nations, long-term preparation for the future, defense of the country, and deep philosophical issues.
So, David trusted God, and he respected his authority (notice how respectful his language and demeanor are in v.8 – bowing to the ground, calling Saul “my Lord the king,” and “my father” and demeaning himself as nothing but a dead dog or a flea), and what happened?
Saul was shocked! Instead of slaughtering David and his men, Saul BLESSED David and apologized for his evil toward David, acknowledging that David would be the next king!
By his righteous actions, David had proved to the king that he was not conspiring to take over the kingdom. David did right this time, and God rewarded him richly!
David’s repeated use of words about seeing (“eyes,” “see,” “Behold,” “look,” “perceive,” “recognize”) seem to result in a breakthrough of Saul getting a correct perception of David and of what God was doing – at least temporarily. (David didn’t expect that to last long because he went back to his stronghold and stayed there3, but it was a wonderful moment of truth and shalom.)
Saul then asks a favor: He asks that David not take revenge on his household.
Traditionally, a new king would slaughter all the descendants of the former king so that there would be no contestors to the throne and so that the evils of the former king would be avenged.
David, being the second king of Israel, had a choice: would he follow the way of the rest of the world, or would he chart a new course in accordance with the character of the God he served? This was a choice David had already made, actually, for he had already sworn this to Saul’s son Jonathan.
Remembering God's power, he could promise Saul not to slaughter his household4 because:
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!
Let me close by reading two passages, one from the Old Testament and one from the New Testament, which bring together the lessons of this story. Please listen and let the Holy Spirit convict and convince you:
Psalm 35: Yahweh, contend against those who are contending against me; fight those who are fighting me! Get a firm grip on a small shield and a large shield, and get on with my help! Unsheathe a spear and confine in order to confront those who are hunting me down. Say to my soul, "I am your salvation!" Those who seek [to end] my life will experience shame and will be embarrassed; those who think up evil [against] me will be turned back and they will blush. They will be like chaff before the wind while the angel of Yahweh shoves [them] down. Their way will be dark and slippery while the angel of Yahweh hunts them down, for gratuitously they hid their pit-net for me; gratuitously they scoured it out to [take] my life! Ruin will come to him without him knowing, and his net which he hid will capture him; he will fall into ruin with it. So my soul will rejoice in Yahweh; it will revel in His salvation. All my bones will say, "Yahweh, who is like you, delivering the lowly one from the one who is stronger than him, even the lowly and needy one from the one who robbed him?!" Violent witnesses get up; they cross-examine me concerning stuff I don't know about. They repay me evil for good; my soul experiences bereavement. And as for me, my clothing was sackcloth when they were sick; I afflicted my soul with a fast and my prayer churned upon my inner being. I conducted myself as though he were a friend – as though he were a brother to me; I bowed gloomily according to the customary-mourning for one's mother. But they were happy with my limping so they gathered together; injuries were gathered against me while I did not know; they tore in and they did not cease. With profanities of mockings of cake they gnashed their teeth over me. Master, how long will You be an observer? Bring back my soul from their ravages – my one-and-only from the juvenile lions! I will respond to You in the great congregation; with a staunch people I will praise You! My treacherous enemies will not be happy concerning me. Those who gratuitously hate me wink an eye, because it is not peace that they speak, rather it is words of deception that they think up against those who are settling the land. And they opened their mouth wide over me; they said, "Aha! Aha! Our eyes saw!" Yahweh, You saw it; don't be silent! My Master, don't be far from me! Please mobilize justice for me, my God and my Master, and put Yourself on the alert for arguing my [case]! Execute justice for me, Yahweh, my God, according to Your righteousness, so that they will not be happy concerning me! Don't let them say in their heart, "Aha! Our dream-come-true!" Don't let them say, "We have swallowed him up!" Those who are happy about evil happening to me will experience shame and blush together. Those trying to be great against me will wear shame and embarrassment. Those who are inclined toward righteousness happening to me will sing out and be happy, and those who are inclined toward the peace of His servant will always say, "Yahweh is great." So my tongue will meditate on Your righteousness – all day long on Your praise. (NAW)
1 Peter 3:8-18 “So, the goal [is for] y'all [to be] like-minded, sympathetic, brotherly-loving, compassionate, humble-minded, not paying back bad for bad or insult for insult, but instead speaking blessing, because y'all were called into this in order that y'all might inherit blessing. For, "The one who wants to love life and to see good days, let him stop his tongue from bad and his lips such that they don't utter deceptiveness. Let him lean away from bad and start doing good. Let him seek peace and start chasing it down. Because the Lord's eyes are on the righteous, and His ears are toward their request, but the Lord's face is against doers of bad. And who is the one who will do y'all wrong if y'all become imitators of what is good? However, if y'all suffer on account of righteousness, you are blessed. But don't y'all begin to fear their fear, nor shall y'all be agitated, rather, y'all must begin to sanctify in your hearts Christ as Lord, ready always for a defense toward every one who asks of you a word concerning the hope in you, but with meekness and respect, maintaining a good conscience, so that in what you are talked down about, the abusers of your good conduct in Christ might be put down. For it is better to suffer - if the will of God so wills - while doing good, than while doing evil, because Christ also suffered concerning sin, [only] once - the righteous on behalf of the unrighteous, in order that He might lead us to God, after having been put to death in the flesh, but having been made alive in the Spirit.” (NAW)
LXX |
Brenton |
DRB |
KJV |
NAW |
MT |
1 Καὶ ἀνέβη Δαυιδ ἐκεῖθεν καὶ ἐκάθισεν ἐν τοῖς στενοῖςB Εγγαδδι. |
1
And David |
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 ἀπηγγέλ |
2
And it came to pass when Saul returned from pursuing after the
Philistines, that |
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 |
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
|
3
And |
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 XD 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 הַיְּעֵלִיםE: |
4
καὶ ἦλθεν εἰς
τὰς |
4
And he came to the |
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 sheepcotesG by the way, where was a cave; and Saul went in to cover his feetH: and David and his men remainedI in the sidesJ 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 וַיָּבֹאK אֶל- גִּדְרוֹת הַצֹּאן עַל- הַדֶּרֶךְ וְשָׁם מְעָרָה וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת-רַגְלָיוL וְדָוִד וַאֲנָשָׁיו בְּיַרְכְּתֵי הַמְּעָרָה יֹשְׁבִיםM: |
5
καὶ εἶπον οἱ
ἄνδρες Δαυιδ
πρὸς αὐτόν Ἰδοὺ
ἡ ἡμέρα αὕτη,
ἣν εἶπεν κύριος
πρὸς σὲ X
παραδοῦναι
τὸν ἐχθρόν
σου εἰς τ |
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]O; 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 |
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 XP thee. Then David arose, and cut off the skirtQof Saul's robe privilyR. |
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- אֹיְבֵיךָS בְּיָדֶךָ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר יִטַב בְּעֵינֶיךָ וַיָּקָם דָּוִד וַיִּכְרֹת אֶת-כְּנַף- הַמְּעִילT אֲשֶׁר- לְשָׁאוּל בַּלָּטU: |
6
καὶ ἐγενήθη
μετὰ ταῦτα καὶ
ἐπάταξενV
καρδία Δαυιδ
αὐτόν, ὅτι ἀφεῖλεν
τὸ πτερύγιον
[τῆς
διπλοίδος]
|
6
And it came to pass after this that David's heart smote him,
because he had cut off the skirt
of
|
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 skirtW. |
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-כָּנָףX 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]Y 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 |
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 forthZ mine hand against him, seeing AA 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 ἔπεισενAB
Δαυιδ τοὺς
ἄνδρας αὐτοῦ
ἐν X
λόγοις
καὶ οὐκ ἔδωκενAC
αὐτοῖς ἀναστάντας
|
8
So David persuaded
his men by [his]
words, and did not suffer
them to arise [and]
|
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 stayedAD
his |
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 וַיְשַׁסַּעAF 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 αὐτῷAG. |
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 bowedAH 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 אַרְצָהAI וַיִּשְׁתָּחוּ: ס |
10
καὶ εἶπεν Δαυιδ
πρὸς Σαουλ
Ἵνα τί ἀκούεις
τῶν λόγων τοῦ
|
10
And David said to Saul, Why dost thou hearken to the words of the
|
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 אָדָםAK 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 badeAL me kill thee: but mine eyeAM 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 δεσμεύειςAN 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 |
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 transgressionAO 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 רְאֵהAP גַּם רְאֵה אֶת-כְּנַף מְעִילְךָ בְּיָדִי כִּי בְּכָרְתִי אֶת-כְּנַף מְעִילְךָ וְלֹא הֲרַגְתִּיךָ דַּע וּרְאֵה כִּי אֵין בְּיָדִי רָעָהAQ וָפֶשַׁע וְלֹא-חָטָאתִי לָךְ וְאַתָּה צֹדֶהAR 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 παραβολὴAS 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 |
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 הַקַּדְמֹנִיAT 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 |
15
After whom dost [thou]
come out, O king of Israel? After whom dost thou pursue? After a
dead dog, after |
14
After whom is the king of Israel come out? after whom dost thou
pursue? after a dead dog, after |
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 יָצָאAV מֶלֶךְ יִשְׂרָאֵל AW אַחֲרֵי מִי אַתָּה רֹדֵף אַחֲרֵי כֶּלֶב מֵת AX אַחֲרֵי AYפַּרְעֹשׁ 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 judgeAZ between me and thee, and see, and plead my cause, and deliverBA 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 בְּנִיBB 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 rewardedBC me good, whereas I have rewarded thee evilBD. |
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 מִמֶּנִּיBE כִּי אַתָּה גְּמַלְתַּנִי הַטּוֹבָה וַאֲנִי גְּמַלְתִּיךָ הָרָעָה: |
19
καὶ σὺ ἀπήγγειλάς
[μοι]BF
σήμερον ἃ ἐποίησάς
μοι ἀγαθά, ὡς
ἀπέκλεισέν
με κύριος
[σήμερονBG]
εἰς χεῖρ |
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 asBH 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 וְאַתְּהBI הִגַּדְתָּ הַיּוֹם אֵת אֲשֶׁר-עָשִׂיתָה אִתִּי טוֹבָה אֵתBJ 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
|
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
|
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 תַּחַתBL הַיּוֹם הַזֶּה אֲשֶׁר עָשִׂיתָה לִיBM: |
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 |
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 תִּמְלוֹךְBN וְקָמָה בְּיָדְךָ מַמְלֶכֶת יִשְׂרָאֵלBO: |
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 seedBP 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 |
23
So David swore to Saul: and Saul departed to his |
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 |
1Matthew Henry, John Gill, & Robert Jamieson were the only commentators I read who believed it meant to take a nap.
2Compare
23:4
כִּי־אֲנִי
נֹתֵן אֶת־פְּלִשְׁתִּים
בְּיָדֶךָ׃
with
24:7 הִנֵּה
אָנֹכִי נֹתֵן
אֶת-
אֹיְבֵיךָ
בְּיָדֶךָ
3“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
4“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 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}.
BLater 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.
CIt’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.
DThe Greek and Hebrew literally = “upon the surface of,” NASB, ESV = “in front of,” NIV = “near”
EThere are only two other passages in the Hebrew Bible which mention these mountain-goats: Job 39:1 & Psalm 104:18.
Fcf. other Greek versions: Aq. dieuqunai (“to give direction”), S. apopathsai (“to walk away”), Q. apokenwsai touV podaV autou (“to empty away at his feet”)
GNASB, ESV = “-folds,” NIV = “-pens”
HKJV is the literal translation of the Hebrew. NASB, NIV, ESV = “to relieve himself,” Wycliffe = “to purge the wombe,” Geneva = “to do his easement”
INASB, ESV = “sitting”
JNASB = “inner recesses,” NIV = “far back,” ESV = “innermost parts” (This noun is dual in number.)
KThe DSS (w**yw) reads plural (“they went”), along with several other Hebrew manuscripts, but the LXX and Vulgate read singular with the MT.
LJudges 3:24 (Eglon in his privy) is the only other instance of this phrase “cover the feet.”
MThe 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.
NLXX 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).
OThe Syriac supports the LXX in reading plural (“hands”), but it doesn’t change the sense of the statement.
PLit. “in your eyes”
QNASB = “edge,” NIV, ESV = “corner” Same in v.6 and v.12.
RNASB = “secretly,” NIV = “unnoticed,” ESV = “stealthily”
SAlthough 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).
TCf. 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)
URelatively 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).
VCf. Aquila’s synonym eplhxe (“plagued”)
WNASB = “edge,” NIV & ESV = “corner” It’s the same word used for “wing” in Hebrew. This occurs again in v.11.
XNo 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.
YThe Syriac supports the insertion of David’s name, and some Hebrew manuscripts do too. There is no known DSS of this verse for comparison.
ZNIV 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.
AANASB (“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.”
ABAq. = sunekalsen (“called together”), S. periespasen (“had them go around?”), Q. hpathsen (“led them away”).
ACCf. synonyms in later Greek versions: S. epetreyen (“turn upon”), Q. afhken (“release”).
ADTargum = “pacified,” NASB = “persuaded,” NIV = “rebuked,” NICOT = “disagreed,” Gordon = “excoriated” Everywhere else this word occurs in the Hebrew Bible, it means “divided/split.”
AELit. “gave,” NASB & NIV = allow,” ESV = “permit”
AFThis 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 .
AGThe 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).
AHNASB & NIV = “prostrated,” ESV = “paid homage”
AIThis 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.
AJAll the later Greek versions corrected to the MT with κακιαν.
AK“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
AL NASB = “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.
AMThe 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.
ANSymmachus goes with “trap” (qhraV) rather than the semantic domain of “binding” chosen by the LXX.
AONASB & NIV = “rebellion,” ESV = “treason”
APDavid’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.
AQCf. Psalm 7, particularly v.3.
ARDavid 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)
ASSymmachus translated παροιμια (“proverb”). The LXX word is the NT Greek word for “parable.”
ATThe 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...”
AUHebrew and Greek read “one,” cf. NASB = “single”
AV DSS inserts an emphatic “you” as the subject = אתה, matching the LXX and the Vulgate.
AWThe 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.
AXDSS inserts או (“or”) here, matching the LXX.
AYDSS inserts a definite article prefix here (ה = the)
AZNASB & NIV = “decide,” ESV = “give sentence”
BAIn 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.
BBJohn 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...”
BCNASB = “dealt,” NIV = “treated,” ESV = “repaid”
BDNASB = “wickedly,” NIV = “badly”
BE“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
BFThe 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.
BGThe DSS is illegible at this point, but there isn’t enough space for this extra word.
BHNASB & ESV = “[in] that”
BIThe 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.
BJThis 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.
BKSyriac 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.
BLThe 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.
BMBoth 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).
BN“[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.
BOThe 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.
BPNASB & NIV = “descendants,” ESV = “offspring”
BQKittel 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.
BROnce again the LXX translators transliterated the Hebrew word into Greek characters then translated the Hebrew word into Greek.