Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 5 Sept 2021
Read passage.
This chapter recounts the last time that David and Saul saw each other before Saul died, but it is so similar to the story in chapter 24, that it has been suggested by secular scholars that they are really the same event told by two different people who remembered the details differently. That is based on their preconceived notion that the Bible is a man-made book with errors in it. Those of us who come to the Bible believing that it is God’s word – and is therefore without error – see it differently.
As David Tsumura, author of the First Samuel volume of the New International Commentary On the Old Testament put it, “[T]he similarity [between chapters 24 & 26] has been somewhat overemphasized. There are many basic differences between them… the similarities illustrate the [consistency of the] nature of the relationship between David and Saul, while, on the other hand, the differences show that there were two distinct occasions when David acted similarly toward Saul.”
Commentators Keil & Delitzsch add, “As the pursuit of David by Saul lasted for several years, in so small a district as the desert of Judah, there is nothing strange in the repetition of the same scenes… The... decided differences prove clearly enough that the incident described in this chapter is not the same... but belongs to a later date, when Saul's enmity and hardness had increased.”
Saul still had a loyal following among the descendants of Caleb in Ziph. They had already ratted on David earlier in chapter 24, and now were at it again in chapter 26, but David's men were steadily growing, too – they’re up to 600 now! Saul, however, comes down with 3,000 soldiers, again outnumbering David five-to-one, and camps right near David. Saul's company arranges itself in a big circle with Saul in the center, his commanders around him, and the lower-level soldiers at the outside of the circle. Perhaps they also had a stone wall or a circle of carts defining the outer wall of the circle. David would have had to pick his way over the heads of hundreds of men in order to get to the center of the circle! And surely Saul would have posted guards through the night if he knew he was coming up against 600 armed men!
Why did David do something so dangerous? We are not told directly, but most commentators1 infer from the fact that God made the soldiers sleep extra deeply (and from the fact that this would have been an utterly-foolhardy errand otherwise), that God must have given David some sort of nudge to take this bold move of sauntering into the middle of 3,000 soldiers who were on a mission to kill him.
David chose as his buddy his nephew Abishai, who beat out Ahimelech the Hittite by his eagerness to accompany him. (We never hear of that Ahimelech again.)
Abishai was the oldest of the three sons of David’s sister Zeruiah.
So it was Abishai who asked permission to kill Saul when they found him in the camp that night. Perhaps Abishai suspected that David wouldn’t do it himself.
And thus David could say later than he prevented one of the people from assassinating him because he had kept Abishai from doing it. He wouldn’t even let Abishai pick up Saul’s spear; David grabbed it himself and made off with it – and with Saul’s water bottle.
It may be that Asaph was thinking of this incident later when he wrote Psalm 76:5-6 “The stouthearted were plundered; They have sunk into their sleep; And none of the mighty men have found the use of their hands. At Your rebuke, O God of Jacob, Both the chariot and horse were cast into a dead sleep.”
Now, the fact that David took Saul’s spear probably had deeper significance than merely making off with Saul’s personal effects. The spear was Saul’s symbol of kingship. It is what he held in his hand at all times instead of a scepter. Saul would wake up to see his symbol of authority in the hands of the next king-to-be, but he would then take it back.
David's mockery of Abner the next morning may have solidified Abner's loyalty to Saul for the rest of his life. Abner became a thorn in David's side for as long as he lived, trying to reinstate Saul and his descendants as king. (Eventually he died when the commander of David's army took revenge on him for murdering his brother.)
David says to Abner, in effect, “Now see who are the king's best friends, you that neglected him and left him exposed or I that protected him when he was exposed. Martial law would have you put to death for sleeping when you were guarding the king!”
David also banters with Abner using a pun in Hebrew that doesn’t come over very well into English. When David called out from the mountain on the opposite side of the valley, Abner’s first response to David was, מי אתה קראת… (“Who are you that is calling...?”), so, at the end of David’s speech, David calls himself הקרא בהרים literally “the one who calls in the mountains,” and, in Hebrew, קרא is also the word for a “partridge” or “calling-bird.”
Saul, however, is overwhelmed to see that David could have killed him, yet David honored his life (just as the last time when Saul had come out for David at Engedi). Again Saul apologizes, blesses David, and leaves.
I want to point out three exemplary values held by David which drove his conduct in this episode, and which God calls us to imitate in our lives: Faith in God’s sovereign justice, Respect for God’s anointed, and Communion with God’s People.
David had just witnessed that God struck Nabal dead such that David needed do nothing to avenge himself. Then David saw God throw Saul – along with 3,000 soldiers – into such a deep sleep that he could walk and talk among them without hardly a care. David knew that God was in total control of the situation, therefore David waited on God’s timing, rather than ambitiously putting himself forward as the next king. David trusted that God would bring Saul to his end at the proper time.
“How easily can God weaken the strongest, befool the wisest, and baffle the most watchful! Let all [God’s] friends therefore trust him and all his enemies fear him.” ~M. Henry
David reveals this faith in God’s sovereign justice through several statements in this chapter. One is in v.19, when he says to King Saul, “If God has incited you against me, let Him smell a grain-offering.” In other words, if David unwittingly did something against civil order, and if therefore God is sending Saul to call him down for it, then David believes in God’s procedure for righting that injustice.
Numbers 15:24-25 says, “...if [sin] is unintentionally committed... offer one young bull as a burnt offering, as a sweet aroma to the LORD, with its grain offering and its drink offering, according to the ordinance... So the priest shall make atonement for the whole congregation of the children of Israel, and it shall be forgiven them, for it was unintentional; they shall bring their offering, an offering made by fire to the LORD…” (NKJV)
I think David is implying that if he did anything wrong, it was unintentional and could be atoned for with this procedure from Numbers 15 of offering sacrifices to God.
David is politely reminding Saul that his army campaign intending to slaughter David and his 600 men was not due process according to God’s law.
Granted, such a sin should not be ignored or swept under the rug, for God is just and absolutely cannot and will not allow anyone who does anything wrong to go unpunished. But God provided a way for His justice to be satisfied in the Old Testament by means of sacrifice, the New Testament antitype of which is His Son Jesus, the perfectly-innocent God-Man, dying on the cross for us, using His infinite death to pay the justice due for the sins of all of us who trust that the cross is the only way God’s justice could be satisfied against our sins.
David was confident that God would forgive him of any sin, as he followed God’s way of being forgiven.
Another statement which reveals David’s trust in God’s sovereign justice is in v.23, “Yahweh will return to each his righteousness and his faithfulness.”
Some English versions frame this as a wished-for future (“may he render” – KJV), others in the actual future (“he will repay’ – NASB), and still others in the habitual present (“he rewards” – NIV & ESV). Hebrew doesn’t have as many verb tenses as English does, so any of those can be expressed by this Hebrew verb in the Imperfect tense,
but they all convey the same point, that God has integrity as a judge of mankind, and God will make sure that the righteous and faithful person will be benefited by his or her righteousness and faithfulness.
Now, we have to use God’s own definitions of righteousness and faithfulness, and that is to be consistent with what He has revealed to be true and right. When we are loyal to what God says is true, and when we are obedient to do what the Bible says is right, God will not abandon us to wander blindly without goodness or justice indefinitely.
With faith in the sovereign justice of God, David rests his case that justice will be done, and God’s promise of kingship will faithfully be fulfilled.
A third statement which reveals David’s trust in God’s sovereign justice is in v.24, “may my life be precious/גדל/much set by in Yahweh’s eyes, and may he deliver me out of all tribulation.”
Note, “he does not say ‘[let my life be precious] in the eyes of Saul,’ as it ... might have been expected he would have said; he had no dependence on Saul, nor expected justice to be done him by him; [instead] he prays that his life might be precious in the sight of the LORD, and taken care of, and protected by him, as he believed it would.” ~J. Gill
Secure in the knowledge of God’s sovereign justice, David could rest his future security on the LORD’s watchcare.
A second exemplary value held by David is his...
David didn’t allow Abishai to kill Saul – even though they easily could have – because David still honored Saul as the anointed one whom God had appointed to be king over Israel.
Just one stroke of the spear to Saul's brain could have noiselessly eliminated him (as Abishai put it, “there wouldn’t need to be a second”), but David believed that God Himself would eliminate Saul, just as God had eliminated Nabal (and he was right in saying that Saul might expire in a battle).
It it interesting to note that the teachable moment which David took advantage of with Abishai stuck with Abishai and taught him a lesson that he remembered afterwards: Towards the end of David’s reign, a man showed up and cursed at King David and threw rocks at him. Abishai’s immediate response was, “Shouldn’t he be put to death2 for this, because he cursed Yahweh’s anointed one?" (2 Sam. 19:21) Abishai caught the lesson from David that the Lord’s anointed should be treated with respect. You never know how your example might teach wisdom to others around you. (Tsumura)
In v. 9 David argues, “Who can send forth his hand against the Lord’s anointed and be guiltless/acquitted?” He saw it as a sin to assault God’s anointed.
Christians today also have the exhortation of the Apostle Paul in Romans 13: “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.”
The leaders who are in power now, may not have been actively anointed by God, but at the very least, they have been passively allowed by God, for all authority is from God, and all the steps of men are ordered by God. Authority is good and right. God made chains of authority to hold us to righteousness and order. When these chains are broken, God's laws are broken. God is a God of order. We are not to take justice into our own hands. David didn't; he waited for God to do it. A revolutionary mindset brings chaos to the former way of life; it is intrinsically disrespectful of authority.
David was in a delicate situation, however, because his authority, King Saul, was life-threateningly abusive toward him; so he had to figure out how to protect himself while still showing respect to his King, but David shows us the way when authorities are abusive: protect yourself while showing respect to the authority. (Respect doesn’t necessarily mean agreement, though.)
By the same token, if a husband acts abusively toward his wife, she needs to protect herself (and be protected by her community) while still showing appropriate respect (“gentle spirited,” as the apostle Peter put it), disagreeing only where faith in God requires parting ways, and entrusting herself to God and God’s sovereign justice.
In the civil sphere, Christians historically have been oppressed by governments, yet we have seen Christianity win over many countries without bloody revolution in the Roman Empire, many European nations, S. Korea, and even some African and American countries.
Now, in many modern countries, waiting on the Lord and respecting authority does not have to look like enduring persecution and waiting for a change of regime. In our country, we are capable of running for office, nominating candidates, helping candidates campaign, contributing to political action committees, voting in elections, and voting on juries. To refuse to participate in these political processes and thereby consign ourselves to government by non-Christians is not being either faithful or righteous.
Another factor comes into play with capital punishment3. The right to execute someone as an act of justice which is given only to the civil government.
As Romans 13 says, it is the “governing authorities” which “bear the sword,” not the church, not business owner, not parents, but the magistrate.
David, as a private person, who was not installed in any role of civil government yet, had no business executing Saul in cold blood. Only the lawful government has that power (and even then it may choose not to exercise that power).
The only exception to this is in an emergency when someone is trying to kill you or other persons and you can’t escape, God’s law authorizes you to use lethal force in self-defense or immediate defense of others.
But killing – or even disrespecting – authority is out-of-line with the Bible. Are there ways that you can take on David’s resolve not to stretch out your hand against the authority God has appointed to you?
Not to stretch out your hand to do something your parents or your teachers have forbidden you to do, even when their back is turned,
Not to stretch out your foot on the accelerator pedal to break the speed limits set by civil authorities,
Not to stretch your tongue into the shape of the name of Jesus, in vain, for he is God’s ultimate anointed authority.
And not only is it negatively our calling not to advance against God’s authorities over us, but it is also our calling positively to protect the interests of the Lord’s anointed:
In v.17, David calls Saul his “master” and “king” – recognizing him as a leader whose initiatives should be followed, a civil magistrate whose commands should be obeyed.
And he chides Abner for his lack of diligence in protecting King Saul. Are we diligent in protecting our government leaders?
How can you actively promote the interests of your authorities in the Lord? Are we at least praying for them, as 1 Tim. 2:2 says to do?
Again, respect doesn’t necessarily mean agreement, but do our government officials see us as allies in promoting civil peace and order, or do they see us as rabble-rousers? May we become known as those who show respect to our authorities.
The third and final value I want to highlight in David from this story, is the priority he demonstrates of….
I see this displayed in two ways: First in his going repeatedly to someone who had offended him, to get things right, rather than giving up the first time.
David has already laid out his case before Saul back in chapter 24, “Why do you give heed to the words of a man saying, 'See, David seeks your harm!'? Look... 'I will not reach out my hand against my master because he is the anointed one of Yahweh.' … 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, 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...” (1 Sam. 24:9-12, NAW)
The Puritan Andrew Willett, in his commentary, paused to consider what would have motivated David the next time Saul came after him with an army to kill him, to step into that camp of 3,000 soldiers and risk his life to have another interaction with Saul. While this wasn’t the only motivation, still, “[E]very man ought to adventure [himself] for the saving and winning of his brother’s soul from error.”
In the Gospel of Matthew chapter 18, Jesus instructed His followers, “[I]f your brother happens to sin in regards to you, go on and lay out a case to him between you and him alone. If he happens to heed you, you gained your brother. But if he doesn't take heed, bring along with you one or two more, in order that upon the testimony of two witnesses (or three) every statement may be established.” (Matthew 18:15-16, NAW)
Jesus calls us not to write people off, but to make multiple attempts to heal community with other believers. The Greek present tense imperative Jesus used when he said, “Go… to him” indicates continuing action, not just one-time action. (Travers)
So David goes back to Saul and says, “What have I done, or what evil is in my hand?” v.18 trying to find out what he had done to offend Saul so, and then suggesting a way to make peace: “‘[I]f it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both - let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end.’ See the right method of peace-making; let us first make God our friend by Christ the great Sacrifice, and then all other enmities shall be slain4.” ~Matthew Henry
Are there any people that you have written off whom God is calling you to give another try at reconciliation?
The second way that I see David valuing the community of God’s people comes from his statement in v.19, where he pronounces a curse on any man who keeps him from “integration with” or “membership in” or “attachment to” his “share” in the “inheritance of God.” Here we see the importance of attachment to the community of God’s people to protect you from idolatry.
As a result of his being a fugitive, David has been tempted to forsake God, so he uses this as leverage to ask Saul to call off the manhunt.
Jesus affirmed the deadly seriousness of the sin of tempting someone in the faith community to forsake God: “But whoever shall scandalize one of these little ones who believe in me, it bears together for him that a donkey-millstone might be hanged about his neck and that he might be drowned in the deep part of the lake... Woe moreover to that man through whom the scandal comes” (Matt. 18:6-7, NAW).
It is important to remember that the inheritance of God is His people, and the inheritance of the people of God is God Himself5. The promised land in the OT – and the Holy Spirit in the NT – are only the down-payments, as it were, of the ultimate inheritance.
“[T]he term nahalah [inheritance] here seems to refer both to Israel as the inherited land and to the people as the covenant community… Therefore to chase David away from the Lord’s inheritance so that he may have no share in it and force him to serve other gods is a capital offense against the Lord of Israel who owns the land of Israel and rules his people Israel through his vice-regent the king.” ~Tsumura (NICOT)
“If then David complaineth hereof, as of the greatest calamitie, that he should be absent from the service of God, and be conversant among Idolaters: then [it follows that] they are worthie of reproof, which neglect the assemblies of religion, which they may lawfully frequent...” ~Andrew Willett Any distraction that hinders God’s people from assembling is a dangerous and “cursed” thing. David loved the courts of the Lord, and we should too!
May God enable us, like David, to trust in God’s sovereign justice, Respect God’s anointed, and maintain community with God’s People!
LXX |
Brenton |
DRB |
KJV |
NAW |
MT |
1
Καὶ ἔρχονται
οἱ Ζιφαῖοι ἐκ
τῆς αὐχμώδους
πρὸς τὸν Σαουλ
εἰς τὸν βουνὸν
λέγοντες |
1
And the Ziphites come out of the dry country to Saul to the hill,
saying, |
1
And the men of Ziph came to Saul in Gabaa, saying: |
1 And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is X beforeF Jeshimon? |
|
1 וַיָּבֹאוּ הַזִּפִים אֶל-שָׁאוּל הַגִּבְעָתָה לֵאמֹר הֲלוֹא דָוִד מִסְתַּתֵּר בְּגִבְעַת הַחֲכִילָה עַל פְּנֵי הַיְשִׁימֹןG: |
2 καὶ ἀνέστη Σαουλ καὶ κατέβη εἰς τὴν ἔρημον Ζιφ καὶ μετ᾿ αὐτοῦ τρεῖς χιλιάδες ἀνδρῶν ἐκλεκτοὶ ἐξ Ισραηλ ζητεῖν τὸν Δαυιδ ἐν τῇ ἐρήμῳ Ζιφ. |
2 And Saul arose, and went down to the wilderness of Ziph, and with him [went] three thousand men chosen out of Israel, to seek David in the wilderness of Ziph. |
2 And Saul arose, and went down to the wilderness of Ziph X [having] with him three thousand chosen men of Israel, to seek David in the wilderness of Ziph. |
2 Then Saul arose, and went down to the wilderness of Ziph, X [having] three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph. |
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2 וַיָּקָם שָׁאוּל וַיֵּרֶד אֶל- מִדְבַּר-זִיף וְאִתּוֹ שְׁלֹשֶׁת-אֲלָפִים אִישׁ בְּחוּרֵי יִשְׂרָאֵל לְבַקֵּשׁ אֶת-דָּוִד בְּמִדְבַּר-זִיף: |
3 καὶ παρενέβαλεν Σαουλ ἐν τῷ βουνῷ τοῦ Εχελα X ἐπὶ προσώπου τοῦ Ιεσσαιμουν ἐπὶ τῆς ὁδοῦ, καὶ Δαυιδ ἐκάθισεν ἐν τῇ ἐρήμῳ. καὶ εἶδεν [Δαυιδ] ὅτι ἥκει Σαουλ ὀπίσω αὐτοῦ εἰς τὴν ἔρημον, |
3 And Saul encamped in the hill of Echela X in front of Jessemon, by the way, and David dwelt in the wilderness: and [David] saw that Saul came after him into the wilderness. |
3 And Saul encamped in GabaaH Hachila, which was over against the wilderness in the way: and David abode in the wilderness. And seeing that Saul was come after him into the wilderness, |
3 And Saul pitched in the hill of Hachilah, which is X before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness. |
|
3 וַיִּחַן שָׁאוּל בְּגִבְעַת הַחֲכִילָה אֲשֶׁר עַל-פְּנֵי הַיְשִׁימֹן עַל- הַדָּרֶךְ וְדָוִד יֹשֵׁב בַּמִּדְבָּר וַיַּרְא כִּי בָא שָׁאוּל אַחֲרָיו הַמִּדְבָּרָה: |
4 καὶ ἀπέστειλεν Δαυιδ κατασκόπους καὶ ἔγνω ὅτι ἥκει Σαουλ ἕτοιμος [ἐκ Κεϊλα]I. |
4 And David sent spies, and ascertained that Saul was come prepared [out of Keila]. |
4 X X He sent spies, and learned that X he was most certainly come thither. |
4 David therefore sent out spies, and understoodJ that Saul was come in very deedK. |
|
4 וַיִּשְׁלַח דָּוִד מְרַגְּלִים וַיֵּדַע כִּי-בָא שָׁאוּל אֶל-נָכוֹן: |
5 καὶ ἀνέστη Δαυιδ [λάθρᾳ] καὶ εἰσπορεύεται εἰς τὸν τόπον, X X X X X X X X οὗ ἐκάθευδεν ἐκεῖ Σαουλ, καὶ ἐκεῖ Αβεννηρ υἱὸς Νηρ ἀρχιστράτηγος αὐτοῦ, καὶ Σαουλ ἐκάθευδεν ἐν λαμπήνῃL, καὶ ὁ λαὸς παρεμβεβληκὼς κύκλῳ αὐτοῦ. |
5 And David arose [secretly], and goes into the place X X X X X X X X X where Saul was sleeping, and there was Abenner the son of Ner, the captain of his host: and Saul was sleeping in a chariot, and the people had encamped along round about him. |
5
And David arose [secretly],
and came to the place where Saul was X:
and when X
he
had beheld the place, wherein Saul slept, and Abner, the son of
Ner, the captain of his army, and Saul sleeping in a tent,
and the |
5 And David arose, and came to the place where Saul had pitchedM: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trenchN, and the people pitched round about him. |
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5 וַיָּקָם דָּוִד וַיָּבֹא אֶל-הַמָּקוֹם אֲשֶׁר חָנָה-שָׁם שָׁאוּל וַיַּרְא דָּוִד אֶת-הַמָּקוֹם אֲשֶׁר שָׁכַב-שָׁם שָׁאוּל וְאַבְנֵר בֶּן-נֵר שַׂר-צְבָאוֹ וְשָׁאוּל שֹׁכֵב בַּמַּעְגָּל וְהָעָם חֹנִים סְבִיבֹתוֹ: |
6 καὶ ἀπεκρίθη Δαυιδ καὶ εἶπεν πρὸς Αχιμελεχ τὸν Χετταῖον καὶ πρὸς Αβεσσα υἱὸν Σαρουιας ἀδελφὸν Ιωαβ λέγων Τίς εἰσελεύσεται μετ᾿ ἐμοῦ πρὸς Σαουλ εἰς τὴν παρεμβολήν; καὶ εἶπεν Αβεσσα Ἐγὼ εἰσελεύσομαι μετὰ σοῦ. |
6 And David answered and spoke to Abimelech the Chettite, and to Abessa the son Saruia the brother of Joab, saying, Who will go in with me to Saul into the camp? And Abessa said, I will go in with thee. |
6 X David spoke X X to Achimelech, the Hethite, and X Abisai, the son of Sarvia, the brother of Joab, saying: Who will go down with me to Saul into the camp? And Abisai said: I will go with thee. |
6 Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee. |
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6 וַיַּעַן דָּוִד וַיֹּאמֶר אֶל- אֲחִימֶלֶךְ הַחִתִּיO וְאֶל-אֲבִישַׁי בֶּן- צְרוּיָהP אֲחִי יוֹאָב לֵאמֹר מִי- יֵרֵד אִתִּי אֶל- שָׁאוּל אֶל- הַמַּחֲנֶה וַיֹּאמֶר אֲבִישַׁי אֲנִי אֵרֵד עִמָּךְ: |
7 καὶ εἰσπορεύεται Δαυιδ καὶ Αβεσσα εἰς τὸν λαὸν τὴν νύκτα, καὶ ἰδοὺ Σαουλ καθεύδων ὕπνῳ ἐν λαμπήνῃ, καὶ τὸ δόρυ ἐμπεπηγὸς εἰς τὴν γῆν πρὸς κεφαλῆς αὐτοῦ, καὶ Αβεννηρ καὶ ὁ λαὸς αὐτοῦ ἐκάθευδεν κύκλῳ αὐτοῦ. |
7 So David and Abessa go in among the people by night: and behold, Saul was fast asleep in the chariot, and his spear was stuck in the ground near his head, and Abenner and his people slept round about him. |
7 So David and Abisai came to the people by night, and found Saul lying [and] sleeping in the tent, and his spear fixed in the ground at his head: and Abner and the people sleeping round about him. |
7
So David and Abishai came to the peopleQ
by night: and, behold, Saul lay sleeping within the trench,
and his spear stuck in the ground at his |
|
7 וַיָּבֹא דָוִד וַאֲבִישַׁי אֶל-הָעָם לַיְלָה וְהִנֵּה שָׁאוּל שֹׁכֵב יָשֵׁן בַּמַּעְגָּל וַחֲנִיתוֹS מְעוּכָהT-בָאָרֶץ מְרַאֲשֹׁתוֹ וְאַבְנֵר וְהָעָם שֹׁכְבִים סְבִיבֹתוֹ: ס |
8
καὶ εἶπεν Αβεσσα
πρὸς Δαυιδ
Ἀπέκλεισεν
σήμερον |
8
And Abessa said to David, |
8
And Abisai said to David: God hath shut
up
thy enemy this day into thy hand[s]:
now then I will run him through with my spear, even to the earth
|
8
Then said Abishai to David, God hath deliveredXthine
enemy into thine hand this day: now therefore let me smite him, I
pray thee, with the spear even to the earth |
|
8 וַיֹּאמֶר אֲבִישַׁי אֶל-דָּוִד סִגַּר אֱלֹהִים הַיּוֹם אֶת-אוֹיִבְךָ בְּיָדֶךָ וְעַתָּה אַכֶּנּוּ נָא בַּחֲנִית וּבָאָרֶץ פַּעַם אַחַת וְלֹא אֶשְׁנֶה לוֹ: |
9 καὶ εἶπεν Δαυιδ πρὸς Αβεσσα Μὴ ταπεινώσῃς αὐτόν, ὅτι τίς ἐποίσει χεῖρα αὐτοῦ ἐπὶ χριστὸν κυρίου καὶ ἀθῳωθήσεται; |
9 And David said to Abessa, Do not lay him low, for who shall lift up his hand against the anointed of the Lord, and be guiltless? |
9 And David said to Abisai: Kill him not: for who shall put forth his hand against the Lord's anointed, and shall be guiltless? |
9 And David said to Abishai, Destroy him not: for who can stretch Zforth his hand against the LORD'S anointed, and be guiltless? |
|
9 וַיֹּאמֶר דָּוִד אֶל-אֲבִישַׁי אַל- תַּשְׁחִיתֵהוּ כִּי מִי שָׁלַח יָדוֹ בִּמְשִׁיחַ יְהוָה וְנִקָּהAA: פ |
10 καὶ εἶπεν Δαυιδ Ζῇ κύριος, ἐὰν μὴ κύριος παίσῃAB αὐτόν, ἢ ἡ ἡμέρα αὐτοῦ ἔλθῃ καὶ ἀποθάνῃ, ἢ εἰς πόλεμον καταβῇ καὶ προστεθῇAC· |
10 And David said, As the Lord lives, if the Lord smite him not, or his day come and he die, or he go down to battle and be added [to his fathers, do not soAD]. |
10 And David said: As the Lord liveth, unless the Lord shall strike him, or his day shall come X to die, or he shall go down to battle, and perish: |
10 David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come XAE to die; or he shall descend into battle, and perish. |
|
10 וַיֹּאמֶר דָּוִד חַי-יְהוָה כִּי אִם-יְהוָה יִגָּפֶנּוּ אוֹ-יוֹמוֹ יָבוֹא וָמֵת אוֹ בַמִּלְחָמָה יֵרֵד וְנִסְפָּהAF: |
11 μηδαμῶς μοι παρὰ κυρίου ἐπενεγκεῖν χεῖρά μου ἐπὶ χριστὸν κυρίου· καὶ νῦν λαβὲ δὴ τὸ δόρυ X ἀπὸ πρὸς κεφαλῆς αὐτοῦ καὶ τὸν φακὸνAG τοῦ ὕδατος, καὶ ἀπέλθωμεν καθ᾿ ἑαυτούς. |
11
The Lord forbid it me that I should lift
up
my hand against the anointed of the Lord: and now take, I pray
thee, the spear X
from
his |
11
The Lord be |
11
The LORD forbid that I should stretch
forth
mine hand against the LORD'S anointed: but, I pray thee, take thou
now the spear that is
at his |
|
11 חָלִילָהAI לִּי מֵיהוָה מִשְּׁלֹחַ יָדִי בִּמְשִׁיחַ יְהוָה וְעַתָּה קַח-נָא אֶת-הַחֲנִיתAJ אֲשֶׁר מְרַאֲשֹׁתוֹ וְאֶת-צַפַּחַת הַמַּיִם וְנֵלֲכָה לָּנוּAK: |
12
καὶ ἔλαβεν
Δαυιδ τὸ δόρυ
καὶ τὸν φακὸν
τοῦ ὕδατος
ἀπὸ πρὸς κεφαλῆς
|
12
So David took the spear, and the pitcher
of water from |
12 So David took the spear, and the cup of water which was at Saul's head, and they went away: and no man saw it, or knew it, or awaked, but they were all asleep, for a deep sleep from the Lord was fallen upon them. |
12
So David took the spear and the cruse
of water from Saul's |
|
12 וַיִּקַּח דָּוִד אֶת-הַחֲנִית וְאֶת- צַפַּחַת הַמַּיִםAM מֵרַאֲשֹׁתֵי שָׁאוּל וַיֵּלְכוּ לָהֶם וְאֵין רֹאֶה וְאֵין יוֹדֵעַ וְאֵין מֵקִיץ כִּיAN כֻלָּם יְשֵׁנִים כִּי תַּרְדֵּמַתAO יְהוָה נָפְלָה עֲלֵיהֶם: |
13 καὶ διέβη Δαυιδ εἰς τὸ πέραν καὶ ἔστη ἐπὶ τὴν κορυφὴν τοῦ ὄρους μακρόθεν, καὶ πολλὴ ἡ ὁδὸς ἀνὰ μέσον αὐτῶν. |
13
So David went over to the other side, and stood on the top of |
13 And when David was gone over to the other side, and stood on the top of the hill afar off, [and] a good space was between them, |
13
Then David went over to the other side, and stood on the top of |
|
13 וַיַּעֲבֹר דָּוִד הָעֵבֶר וַיַּעֲמֹד עַל-רֹאשׁ-הָהָר מֵרָחֹק רַב הַמָּקוֹם בֵּינֵיהֶם: |
14 καὶ προσεκαλέσατοAQ Δαυιδ τὸν λαὸν καὶ τῷ Αβεννηρ X X [ἐλάλησεν] λέγων Οὐκ ἀποκριθήσει, Αβεννηρ; καὶ ἀπεκρίθη Αβεννηρ καὶ εἶπεν Τίς εἶ σὺ ὁ καλῶν μεAR; |
14 And David called to the people, and [spoke] to Abenner X X, saying, Wilt thou not answer, Abenner? and Abenner answered and said, Who art thou that callest X X X? |
14 X David cried to the people, and to Abner, the son of Ner, saying: Wilt thou not answer, Abner? And Abner answering, X said: Who art thou, that criest, [and disturbest] X the king? |
14 And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king? |
|
14 וַיִּקְרָא דָוִד אֶל-הָעָם וְאֶל-אַבְנֵר בֶּן-נֵר לֵאמֹר הֲלוֹא תַעֲנֶה אַבְנֵר וַיַּעַן אַבְנֵר וַיֹּאמֶר מִי אַתָּה קָרָאתָ אֶל-הַמֶּלֶךְ: פ |
15 καὶ εἶπεν Δαυιδ πρὸς Αβεννηρ Οὐκ ἀνὴρ σύ; καὶ τίς ὡς σὺ ἐν Ισραηλ; καὶ διὰ τί οὐ φυλάσσεις τὸν κύριόν σου τὸν βασιλέα; ὅτι εἰσῆλθεν εἷς ἐκ τοῦ λαοῦ διαφθεῖραι τὸν βασιλέα κύριόν σου. |
15 And David said to Abenner, Art not thou a man? and who is like thee in Israel? Why then dost thou not guard thy lord the king? for one out of the people went in to destroy thy lord the king. |
15
And David said to Abner: Art not thou a man? and who is like unto
thee in Israel? why then hast thou not kept thy lord the king? for
there came one of the people in to |
15 And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not keptAS thy lord the king? for there came one of the people in to destroy the king thy lord. |
|
15 וַיֹּאמֶר דָּוִד אֶל-אַבְנֵר הֲלוֹא-אִישׁ אַתָּה וּמִי כָמוֹךָ בְּיִשְׂרָאֵל וְלָמָּה לֹא שָׁמַרְתָּ אֶל-אֲדֹנֶיךָ הַמֶּלֶךְ כִּי-בָא אַחַד הָעָם לְהַשְׁחִית אֶת- הַמֶּלֶךְ אֲדֹנֶיךָ: |
16 [καὶ] οὐκ ἀγαθὸν τὸ ῥῆμα τοῦτο, ὃ πεποίηκας· ζῇ κύριος, ὅτι υἱοὶ θανατώσεως ὑμεῖς οἱ X φυλάσσοντες X [τὸν βασιλέα] κύριον ὑμῶν X τὸν χριστὸν κυρίου. καὶ νῦν ἰδὲ [δή]· τὸ δόρυ τοῦ βασιλέως καὶ ὁ φακὸς τοῦ ὕδατος ποῦ ἐστιν τὰ πρὸς κεφαλῆς αὐτοῦ; |
16 [And] this thing is not good which thou hast done. As the Lord lives, ye are worthy of death, ye who X guard your lord [the king], X the anointed of the Lord: and now behold, [I pray you,] the spear of the king, and the cruse of water: where are the articles that should be at his head? |
16
This thing is not good, that thou hast done: as the Lord liveth,
you are the sons
of death, who have not kept X
your
master, X
the
Lord's anointed. And now X
where
is the king's spear, and the cup
of water, which |
16
This thing is
not good that thou hast done. As
the LORD liveth, ye are
worthyAT
to die, because ye have not kept XAU
your
master, X
the
LORD'S anointed. And now see where the king's spear is,
and the cruse
of water that was
at his |
|
16 לֹא-טוֹב הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָ חַי-יְהוָה כִּי בְנֵי- מָוֶת אַתֶּם אֲשֶׁר לֹא-שְׁמַרְתֶּם עַל- אֲדֹנֵיכֶם עַל-מְשִׁיחַ יְהוָה וְעַתָּה רְאֵה אֵי-חֲנִית הַמֶּלֶךְ וְאֶת-צַפַּחַת הַמַּיִם אֲשֶׁר מְרַאֲשֹׁתוֹ: |
17 καὶ ἐπέγνω Σαουλ τὴν φωνὴν τοῦ Δαυιδ καὶ εἶπεν Ἦ φωνή σου αὕτη, τέκνον Δαυιδ; καὶ εἶπεν Δαυιδ Δοῦλός σουAV, κύριε βασιλεῦ. |
17
And Saul recognized the voice of David, and said, Is this thy
voice, son David? and David said, [I
am]
|
17 And Saul knew David's voice, and said: Is this thy voice, my son David? And David said: It is my voice, my lord the king. |
17 And Saul knewAW David's voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king. |
|
17 וַיַּכֵּר שָׁאוּל אֶת-קוֹל דָּוִד וַיֹּאמֶר הֲקוֹלְךָ זֶה בְּנִי דָוִד וַיֹּאמֶר דָּוִד קוֹלִי אֲדֹנִי הַמֶּלֶךְ: |
18
καὶ εἶπεν Ἵνα
τί τοῦτο καταδιώκει
ὁ κύριός μου
ὀπίσω τοῦ δούλου
αὐτοῦ; ὅτι τί
|
18
And he said, Why does my lord thus pursue after his servant? for
in what have I |
18 And he said: Wherefore doth X my lord persecute X his servant? X What have I done? or what evil is there in my hand? |
18 And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand? |
|
18 וַיֹּאמֶר לָמָּה זֶּה אֲדֹנִי רֹדֵף אַחֲרֵי עַבְדּוֹ כִּי מֶה עָשִׂיתִי וּמַה-בְּיָדִי רָעָה: |
19
καὶ νῦν ἀκουσάτω
δὴ ὁ κύριός
μου ὁ βασιλεὺς
τὸ ῥῆμα τοῦ
δούλου αὐτοῦ·
εἰ ὁ |
19
And now X
let my lord the king hear the word of his servant. If |
19
Now therefore hear, I pray thee, my lord the king, the words of
thy servant: If the Lord stir thee up against me, let him accept
of sacrificeAZ:
but if the sons of men, they are cursed in the |
19 Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the LORD; for they have driven me out this day from abidingBAin the inheritance of the LORD, saying, Go, serve other gods. |
|
19 וְעַתָּה יִשְׁמַע-נָא אֲדֹנִי הַמֶּלֶךְ אֵת דִּבְרֵי עַבְדּוֹ אִם-יְהוָהBB הֱסִיתְךָ בִי יָרַחBC מִנְחָה וְאִם בְּנֵי הָאָדָם אֲרוּרִים הֵם לִפְנֵי יְהוָה כִּי-גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַתBD יְהוָה לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים: |
20
καὶ νῦν μὴ πέσοι
τὸ αἷμά μου ἐπὶ
τὴν γῆν ἐξ ἐναντίας
προσώπου κυρίου,
ὅτι ἐξελήλυθεν
ὁ βασιλεὺς
Ισραηλ ζητεῖν
|
20
And now let not my blood fall to the ground XBF
before
the Lord, for the king of Israel has come forth to seek |
20 And now let not my blood be shed upon the earth X before the Lord: for the king of Israel is come out to seek a flea, as the partridge is hunted in the mountains. |
20 Now therefore, let not my blood fall to the earth X before the face of the LORD: for the king of Israel is come out to seek aBI flea, as when one doth hunt a partridge in the mountains. |
|
20 וְעַתָּה אַל- יִפֹּל דָּמִי אַרְצָהBJ מִנֶּגֶד פְּנֵי יְהוָה כִּי-יָצָא מֶלֶךְ יִשְׂרָאֵל לְבַקֵּשׁ אֶת-פַּרְעֹשׁ אֶחָד כַּאֲשֶׁר יִרְדֹּף הַקֹּרֵאBK בֶּהָרִים: |
21 καὶ εἶπεν Σαουλ Ἡμάρτηκα· ἐπίστρεφε, τέκνον Δαυιδ, ὅτι οὐ κακοποιήσω σε X ἀνθ᾿ ὧν ἔντιμος ψυχή μου ἐν ὀφθαλμοῖς σου [ἐν] τῇ σήμερον·X μεματαίωμαιBL καὶ ἠγνόηκα πολλὰ σφόδρα. |
21
And Saul said, I have sinned: turn, son David, for I will not hurt
thee X,
because my life was precious in thine eyes; |
21 And Saul said: I have sinned; return, my son David, for I will no more do thee harm, because my life hath been precious in thy eyes this day: [for] it appeareth that I have done foolishly, and have been ignorant in very many [things]. |
21 Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soulBM was precious in thine eyes this day: behold, I have played the fool, and have erred X exceedinglyBN. |
|
21 וַיֹּאמֶר שָׁאוּל חָטָאתִי שׁוּב בְּנִי-דָוִד כִּי לֹא-אָרַע לְךָ עוֹד תַּחַת אֲשֶׁר יָקְרָה נַפְשִׁי בְּעֵינֶיךָ הַיּוֹם הַזֶּה הִנֵּה הִסְכַּלְתִּי וָאֶשְׁגֶּה הַרְבֵּה מְאֹד: |
22 καὶ ἀπεκρίθη Δαυιδ καὶ εἶπεν Ἰδοὺ τὸ δόρυ τοῦ βασιλέως· X διελθέτω εἷς τῶν παιδαρίων καὶ λαβέτω αὐτό. |
22 And David answered and said, Behold, the spear of the king: X let one of the servants come over and take it. |
22 And David answering, said: Behold the king's spear: X let one of the [king's] servants come over and fetch it. |
22 And David answered and said, Behold the king's spear! and let one of the young men come over and fetchBO it. |
|
22 וַיַּעַן דָּוִד וַיֹּאמֶר הִנֵּה הַחֲנִיתBP הַמֶּלֶךְ וְיַעֲבֹר אֶחָד מֵהַנְּעָרִים וְיִקָּחֶהָ: |
23
καὶ κύριος
ἐπιστρέψειBQ
ἑκάστῳ τὰς
δικαιοσύνας
αὐτοῦ καὶ τὴν
πίστιν αὐτοῦ,
ὡς παρέδωκέν
σε κύριος
σήμερον εἰς
χεῖρ |
23 And the Lord shall recompense each [according toBS] his righteousness and his truth, since the Lord delivered thee this day into [my] hand[s], and I would not lift my hand against the Lord's anointed. |
23 And the Lord will reward every one [according to] his justice, and his faithfulness: for the Lord hath delivered thee this day into [my] hand, and I would not put forth my hand against the Lord's anointed. |
23 X The LORD renderBT to every man his righteousness and his faithfulness: for the LORD delivered thee into my hand to day, but I would not stretch forth mine hand against the LORD'S anointed. |
|
23 וַיהוָה יָשִׁיב לָאִישׁ אֶת- צִדְקָתוֹ וְאֶת- אֱמֻנָתוֹ אֲשֶׁר נְתָנְךָ יְהוָה הַיּוֹם בְּיָד וְלֹא אָבִיתִי לִשְׁלֹחַ יָדִי בִּמְשִׁיחַ יְהוָה: |
24
καὶ ἰδοὺ καθὼς
ἐμεγαλύνθη
ἡ ψυχή σου
σήμερον ἐν ταύτῃ
ἐν ὀφθαλμοῖς
μου, οὕτως
μεγαλυνθείη
ἡ ψυχή μου |
24
And, behold, as thy life has been precious
this very day in my eyes, so let my life be precious
|
24 And X as thy life hath been much set by this day in my eyes, so let my life be much set by in the eyes of the Lord, and let him deliver me from all distress. |
24 And, behold, as thy life was much set byBV this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulationBW. |
|
24 וְהִנֵּה כַּאֲשֶׁר גָּדְלָה נַפְשְׁךָ הַיּוֹם הַזֶּה בְּעֵינָי כֵּן תִּגְדַּל נַפְשִׁי בְּעֵינֵי יְהוָה וְיַצִּלֵנִי מִכָּל-צָרָה: פ |
25 καὶ εἶπεν Σαουλ πρὸς Δαυιδ Εὐλογημένος σύ, τέκνον X, καὶ ποιῶν ποιήσεις καὶ δυνάμενος δυνήσει. καὶ ἀπῆλθεν Δαυιδ εἰς τὴν ὁδὸν αὐτοῦ, καὶ Σαουλ ἀνέστρεψεν εἰς τὸν τόπον αὐτοῦ. |
25 And Saul said to David, Blessed be thou, my son X; and thou shalt surely do valiantly, and surely prevail. And David went on his way, and Saul returned to his place. |
25 Then Saul said to David: Blessed art thou, my son David: and truly doing thou shalt do, and prevailing thou shalt prevail. And David went on his way, and Saul returned to his place. |
25 Then Saul said to David, Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place. |
|
25 וַיֹּאמֶר שָׁאוּל אֶל-דָּוִד בָּרוּךְ אַתָּה בְּנִי דָוִד גַּם עָשֹׂה תַעֲשֶׂה וְגַם יָכֹל תּוּכָל וַיֵּלֶךְ דָּוִד לְדַרְכּוֹ וְשָׁאוּל שָׁב לִמְקוֹמוֹ: פ |
1e.g.
Andrew Willett: “David [took] this enterprise in hand by the
motion of the spirit... and, that it was an extraordinarie motion,
appeareth, because the Lord concurred, and sent a dead sleepe upon
them.”
John Gill: “...no doubt David was moved to
this, not merely by the dint of his natural courage, but by the
Spirit of God, by whom he might be assured of protection”
2David suspended the death sentence for Shimei, but it was carried out after his death.
3“[I]t be not lawful for a priuate man to kill a theefe or murderer, that is but a priuate person, much less is it to be permitted, that he should rise against the Magistrate, though never so wicked… yet Tyrants and wicked governours may be remooved by the whole state...” ~Andrew Willett
4Eph. 2:16 “that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Prov. 16:7 “When a man's ways please the LORD, He makes even his enemies to be at peace with him.” (NKJV)
5Ephesians 1:14 & 18
AMy
original chart includes the NASB and NIV, but their copyright
restrictions have forced me to remove them from the
publicly-available edition of this chart. I have included the ESV in
footnotes when it employs a word not already used by the KJV, NASB,
or NIV. (NAW is my translation.) When a translation adds words not
in the Hebrew text, but does not indicate it has done so by the use
of italics (or greyed-out text), I put the added words in [square
brackets]. When one version chooses a wording which is different
from all the other translations, I underline it. When a
version chooses a translation which, in my opinion, either departs
too far from the root meaning of the Hebrew word or departs too far
from the grammar form of the original text, I use strikeout.
And when a version omits a word which is in the original text, I
insert an X. (I also place an X at the end of a word if the original
word is plural but the English translation is singular.) I
occasionally use colors to help the reader see correlations between
the various editions and versions when there are more than two
different translations of a given word. The only known Dead Sea
Scroll containing any part of 1 Samuel 26 is 4Q51Samuela,
which has been dated between 50-25 B.C., and which which contains
fragments of vs. 9-12 and 21-24. Where the DSS is legible and agrees
with the MT, the Hebrew text is colored purple. Where the DSS
supports the LXX with omissions or text not in the MT, I have
highlighted with
yellow the LXX and its translation into English, and where I
have accepted that into my NAW translation, I have marked it with
{pointed brackets}.
Bcf. Symmachus kruptetai (“hides”)
CSeveral Hebrew manuscripts have this addition WnM*u! (“with us”)
DOther Greek versions translate rather than transliterate this word, as the Vulgate also did: Aq. hfanismenhV (“invisible”) S. erhmou (“wilderness”) Same w. v.3.
EThis is what “Jeshimon” means. Also in v.3
FNIV = “faces,” NRSV = “opposite,” ESV = “East” (However, Tsumura noted that it can’t mean “East,” because it was “south of Jeshimon” according to 23:9.) Repeated in v.3.
GJamieson and Gill suggested that David remained in this area to be near Abigail’s farm.
HThis is a transliteration of the Hebrew word rather than a translation of it.
ISymmachus dropped these extra words which are not in the MT. Other Greek manuscripts instead read “into Keeila,” “into Ziklag,” or “there,” and the Lucian rescription reads with the Syriac “after him.” With so many ancient manuscripts indicating that there are additional words at the end, it seems likely that there were extra words at the end in at least one of the ancient Hebrew textual traditions.
JNASB = “knew,” NIV & ESV = “learned”
KThe Hebrew el nacon Lit. = “to establishment/upon confirmation,” NASB & NIV = “definitely,” ESV omits
LOther Greek versions have suggested stroggulwsei (“circle [of stones]”), kamph (“camp”), magal (transliteration of the Hebrew word), or skhnh (“tent”). Same w. v.7.
MNASB & NIV = “camped”
NThe Hebrew word connotes circularity. NASB = “circle of the camp,” NIV = “camp,” ESV = “encampment,” NICOT = “entrenchment,” AJV & Goldman = “barricade,” K&D = “waggon rampart.” Gill: “circuit; not in the foss or ditch thrown up, in which an army sometimes lies entrenched; but this is to be understood either of the camp itself, so called, as Ben Gersom, Abarbinel, and Ben Melech think, because it lay in a circular form, that all comers to it on every side might be seen; or else a sort of fortress all around the camp, made of carriages joined together; and as the word signifies a carriage, cart or chariot, it may design the chariot in which Saul slept, as kings have been used to do when not in their houses; and to this the Septuagint agrees, which uses a word that Procopius Gazaeus says signifies one kind of a chariot, and is used of a chariot drawn by mules...” Same in v.7.
OThis man is never mentioned again in scripture. Could it be a result of his lack of initiative to respond to David?
PZeruiah was David’s sister, so Abishai and Joab (and Asahel, of whom we’ll hear later) were David’s nephews.
QLit. “people,” but NIV & ESV explain that it is the “army”
RAll other English versions read “head,” and the Hebrew indicates the “head” rather than the pillow or bolster for the head. It’s also in vs.11, 12, and 16.
S“The Oriental spear had, and still has, a spike at the lower extremity, intended for the purpose of sticking the spear into the ground when the warrior is at rest.” ~Robert Jamieson
TThis word only occurs two other times in the Hebrew Bible, both to mean “squeezed to the point of injury” (Lev. 22:24 – referring apparently to testicles, and Ezek. 23:3 – referring to breasts)
UThe Syriac and Vulgate, as well as some Hebrew manuscripts, support the plural “hands” over the MT singular “hand.” It doesn’t change the meaning, though.
VApparently the Targums and a couple of Hebrew manuscripts support omitting the conjunction which is here in the MT. It doesn’t change the meaning.
WBrenton mistakenly duplicated this phrase which occurs only once in the LXX (including Vaticanus).
XLit. “enclosed/shut out”
YNASB = “stroke” (the most literal translation of this word), cf. NIV = “thrust” The KJV idea of immediacy is not so much part of this Hebrew word.
ZLit. “send,” NIV = “lay,” ESV = “put out” Same in vs.11 & 23.
AAI translated this verb “cleared/acquitted” in Isa. 3 and Psalm 19.
ABAq. renders qrausei (“breaks”)
ACSymmachus’ translation sussurh (“dragged off together”) is closer to the meaning of the Hebrew word.
ADThe Septuagint (including the Vaticanus) reads “perish,” and the DSS does not support extra words either. This many added words is curious in Brenton, although it is a natural to complete the thought of the word at the end of this sentence in the LXX, which is literally “be placed to.”
AEHere the KJV follows the Latin. The Hebrew & Greek read “and he will die.” But it still doesn’t change the sense.
AFI translated this word “be swept away” in 12:25, along with NKJV, NASB, & NLT. KJV rendered it “consumed” in 12:25.
AGcf. Aquila = aggoV (“container”), Symmachus = nuktopotion (“night-drink”)
AHLit. “pourer,” NASB & NIV = “jug,” ESV = “jar,” K&D = “pitcher.” Same in vs.12 & 16. See John Gill’s commentary in loc. for a long list of ideas that commentators throughout history have suggested was the use of that vessel.
AIMost of the occurrences of this word in the Hebrew Bible are in the book of 1 Samuel. I translated this word “disgrace” earlier in 12:23, 14:25, etc.
AJDSS reads wtynj (“his head”) instead of the MT הַחֲנִית (“the head” - which can also mean “his head”), and it appears to omit the relative pronoun which follows, matching the LXX which also omits the MT’s asher, but this doesn’t change the sense of the text either.
AKThe lenu here and the lehem in v.12 might be a sort of reflexive (“for ourselves/themselves”), or could indicate special care or haste in “going.” They are ignored in most English versions, but I like the KJV in v.12 “they gat them [away].”
ALAq. katafora (“carrying down [into sleep]”), S. karoV (“carrying away?”), Q. ekstasiV (“ecstasy” - present in body but not in mind).
AMThe DSS is illegible here, but has exactly the right amount of space between legible parts of the sentence to include the relative pronoun (r?a) here found in some Hebrew manuscripts and Vulgate. The LXX, Syriac, and Targums, however, support the MT with no such insertion. It doesn’t make a difference in meaning, however.
ANThe DSS and the LXX omit this conjunction.
AOThis “deep sleep” from the Lord is also mentioned in Gen. 2:21 (of Adam’s sleep while God made Eve), in Gen 15:12 (of Abraham when God came to him in a vision), and in Isa. 29:10 (of idolatrous Israelites under God’s punishment). It’s only mentioned three other places, and those three are speaking of natural human sleep: Job 4:13; 33:15; & Prov. 19:15.
AP“Hill” is definite in the LXX (“the hill”), as it also is in the MT. The same goes for “distance/space” later in the verse, which is also definite in both the Greek and the Hebrew, although no English translation makes it so.
AQLater Greek versions used the synonymous phrase ebohse proV (“shouted to”).
ARAq. apparently followed the LXX majority with “calls me,” whereas the Vaticanus (translated by Brenton) has no direct object to the verb (“calls”), and Symmachus conforms to the MT with “calls to the king.”
ASNASB & NIV = “guard[ed]”
ATThe Greek & Hebrew literally read “sons of death,” but most English versions provide a figurative interpretation, e.g. NASB = “must surely die,” NIV = “deserve to die” (cf. Symmachus = αξιοι θανατου “worthy of death”).
AUThe MT has a repeated preposition (“over”), which does not appear in the Greek or in most English versions, although the ESV brings it through the first time with “keep watch over...”
AVAll the later Greek versions read as the MT: fwnh mou (“my voice”).
AW“Knew” is the root meaning of this Hebrew word, but cf. NASB, NIV, ESV = “recognized”
AXAquila and Symmachus translate this word δωρον (“gift”), which is practically synonymous with the LXX, but they follow the MT in that they don’t have the pronoun “you” which is in the LXX. Thus they (and the MT) leave it ambiguous as to who should make the offering.
AYAq. = atesqai (“to be displaced”), S. sunduazesqai (“connected together”?).
AZThe Hebrew minchah was not an animal sacrifice but a grain offering.
BAThe Hebrew word isn’t about “existence” or “residence,” but rather about “integration” or “membership,” thus NASB = “attachment,” and NIV & ESV = “share.”
BB“The thought to which David gives utterance here, namely, that God instigates a man to evil actions, is met with in other passages of the Old Testament... Ps. 51:6... 2Sam. 24:1... 2Sam. 16:10... the instigation consists in the fact that God impels sinners to manifest the wickedness of their hearts in deeds, or furnishes the opportunity and occasion for the unfolding and practical manifestation of the evil desire of the heart, that the sinner may either be brought to the knowledge of his more evil ways and also to repentance, through the evil deed and its consequences, or, if the heart should be hardened still more by the evil deed, that it may become ripe for the judgment of death.” ~Keil & Delitzsch
BCLit.
“smell,” generally translated “accept” (as
in finding the smell of a sacrifice satisfying to atone for
sin).
K&D: “The Hiphil יָרַח
only means to smell, not to cause to smell. The
subject is Jehovah. Smelling a sacrifice is an anthropomorphic term,
used to denote the divine satisfaction (cf. Gen. 8:21).”
BDIt is important to remember that the inheritance of God is His people, and the inheritance of the people of God is God Himself. The promised land in the OT and the Holy Spirit in the NT are only the downpayment, as it were, of the ultimate inheritance. Cf. Tsumura: “[T]he term nahalah here seems to refer both to Israel as the inherited land and to the people as the covenant community.”
BEThe other Greek versions read perdix (“partridge”?).
BFThe MT and the LXX have a preposition meaning “away/from” here, which is not in the Vaticanus (and therefore not in Brenton’s translation). This preposition is also not in the Vulgate or the KJV. The difference is between David objecting to the bloodshed itself vs. the shedding of his blood so far from the place of God’s special presence, both of which could be true simultaneously.
BGBrenton mistakenly translated “thy” instead of “my,” the latter of which is the word in the MT, LXX (and Vaticanus).
BHThe Hebrew could actually be read this way: “as the * hunts in the mountains,” since the noun “partridge” in the MT is in the subject position and does not have the direct object indicator. The Vulgate - as well as the majority of English versions - instead read it as though the subject is unstated and the partridge is the direct object, although I would contend that the subject should be “he” (that is King Saul) in that case.
BINASB & ESV render the Hebrew word for “one” - which occurs here - as “a single” instead of just “a.”
BJ“Junius reads thus, ‘let not my blood fall, procul à conspectu, far off out of the sight of Jehovah:’ that is, before I come to be tried in the presence of the judge, who is in God's place. But neither did David intend to yield himself to an ordinarie trial before the Judge, for he knew that there was no justice to be had at Saul's hand: and the word mineged, signifieth ex adverso, S. or à regione, ‘over against,’ or ‘directly’: as Gen. 21.16, and is better translated, ‘directly in the sight.’ 2. Some think, that David uttereth these words by way of supplication unto God, that the Lord would not suffer his blood to be spilt, but defend and protect him. But it seemeth by Saul's answer, that presently followed, v. 21. ‘I will do thee no more harm,’ that he spake these words to Saul. 3. Others take these words to be spoken by David positively and affirmatively: that his blood should not be spilt upon the ground, do what he could: he laboured in vain, and troubled himself to no end. sic Borr. Mar. 4. But the best interpretation is, that his blood should not fall to the ground, and be spilt as water in the sight of the Lord, the Lord seeing and beholding it, but that the Lord would revenge and judge it: Vatab. and therefore David adviseth Saul to take heed how he shed his innocent blood: for the Lord would see it, and not suffer it to go unpunished.” ~A. Willett
BKDavid makes as play on words, springboarding off of Abner’s initial response, “Who calls?” by calling himself (in Hebrew) a “calling-bird,” as he “calls out” from a distance to Saul the hunter. This pun is lost when it is translated into English as “partridge.” (NICOT) Gill has a long list of birds that this has been identified with throughout history, and Jamieson voiced the traditional interpretation most clearly: “People in the East, in hunting the partridge and other game birds, pursue them, till observing them becoming languid and fatigued after they have been put up two or three times, they rush upon the birds stealthily and knock them down with bludgeons [Shaw, Travels]. It was exactly in this manner that Saul was pursuing David. He drove him from time to time from his hiding-place, hoping to render him weary of his life, or obtain an opportunity of accomplishing his destruction.” “No one would think it worth his while to hunt a single [flea, or a solitary] partridge in the mountains, when they may be found in coveys in the fields.” ~K&D quoting Winer
BLAq. hgnohsa (“been ignorant”), S. hfroneusamhn (“been thoughtless”).
BMKJV has a more literal translation of nephesh than other English versions which render “life” (which is chai in Hebrew).
BNESV = “made a [very] great mistake”
BONASB, ESV = “take,” NIV = “get”
BPThe Qere (Masoretic margin note) suggests making the word “spear” indefinite (“a spear”), and the DSS supports the Qere, but it is definite (“the spear”) in the MT and LXX. This is not a significant difference, though.
BQcf. Symmachus apodwsei (“will pay back”)
BRSyriac, Targums, Vulgate, and some Hebrew manuscripts also read “my,” although it’s not in the MT.
BSThe Vaticanus inserted κατα into the LXX text here, and the Vulgate did the same thing, but there is no such comparative in the standard LXX or MT texts.
BTThe wished-for future (“may he render” – KJV) as well as the actual future (“he will repay’ – NASB) and the habitual present (“he rewards” – NIV & ESV) are all expressed in the same Imperfect tense of Hebrew, so all are viable translations.
BUThe LXX reads as though the Hebrew word were לִפְנֵי instead of בְּעֵינֵי, nevertheless, they are synonymous phrases.
BVLit. “great,” NASB & NIV = “valued,” ESV = “precious”
BWNASB = “distress,” NIV = “trouble”