7:1 Then the people 6 of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.
10:25 Then Samuel talked to the people about how the kingship would work. 11 He wrote it all down on a scroll and set it before the Lord. Then Samuel sent all the people away to their homes.
17:25 The men of Israel said, “Have you seen this man who is coming up? He does so 12 to defy Israel. But the king will make the man who can strike him down very wealthy! He will give him his daughter in marriage, and he will make his father’s house exempt from tax obligations in Israel.”
18:10 The next day an evil spirit from God rushed upon Saul and he prophesied within his house. Now David was playing the lyre 13 that day. There was a spear in Saul’s hand,
19:11 Saul sent messengers to David’s house to guard it and to kill him in the morning. Then David’s wife Michal told him, “If you do not save yourself 14 tonight, tomorrow you will be dead!”
22:11 Then the king arranged for a meeting with the priest Ahimelech son of Ahitub and all the priests of his father’s house who were at Nob. They all came to the king.
25:36 When Abigail went back to Nabal, he was holding a banquet in his house like that of the king. Nabal was having a good time 18 and was very intoxicated. She told him absolutely nothing 19 until morning’s light.
1 tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.
2 tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).
3 tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.
4 tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.
5 tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few
4 tn Heb “men.”
5 tn Heb “the Ashtarot” (plural; also in the following verse). The words “images of” are supplied for clarity.
6 tn Following imperatives, the jussive verbal form with the prefixed conjunction indicates purpose/result.
6 tn Heb “do not fix your heart.”
7 tn Heb “and all the house of your father.”
7 tn Heb “the regulation of the kingship.” This probably refers to the regulations pertaining to kingship given to Moses (see Deut 17:14-20).
8 tn Heb “he is coming up.”
9 tn The Hebrew text adds here “with his hand.”
10 tn Heb “your life.”
11 tn Heb “set a matter against.”
12 tn Heb “small or great.”
12 tc The translation follows the LXX, which reads “I am guilty,” rather than the MT, which has “I have turned.”
13 tn Heb “and the heart of Nabal was good upon him”; NASB, NRSV “Nabal’s heart was merry within him”; NIV “he was in high spirits”; NCV, TEV “was in a good mood”; CEV “was very drunk and feeling good.”
14 tn Heb “and she did not tell him a thing, small or large.”