1 Samuel 18:27-28

18:27 when David, along with his men, went out ¹  and struck down two hundred Philistine men. David brought their foreskins and presented all of them to the king so he could become the king’s son-in-law. Saul then gave him his daughter Michal in marriage.

18:28 When Saul realized ²  that the Lord was with David and that his ³  daughter Michal loved David, ⁴ 

1 Samuel 19:11-17

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 ⁵  tonight, tomorrow you will be dead!” 19:12 So Michal lowered David through the window, and he ran away and escaped.

19:13 Then Michal took a household idol ⁶  and put it on the bed. She put a quilt ⁷  made of goat’s hair over its head ⁸  and then covered the idol with a garment. 19:14 When Saul sent messengers to arrest David, she said, “He’s sick.”

19:15 Then Saul sent the messengers back to see David, saying, “Bring him up to me on his bed so I can kill him.” 19:16 When the messengers came, they found only the idol on the bed and the quilt made of goat’s hair at its head.

19:17 Saul said to Michal, “Why have you deceived me this way by sending my enemy away? Now he has escaped!” Michal replied to Saul, “He said to me, ‘Help me get away or else I will kill you!’” ⁹ 

1 Samuel 25:44

25:44 (Now Saul had given his daughter Michal, David’s wife, to Paltiel son of Laish, who was from Gallim.)

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ¹⁰  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

1 Samuel 3:13-14

3:13 You ¹¹  should tell him that I am about to judge his house forever because of ¹²  the sin that he knew about. For his sons were cursing God, ¹³  and he did not rebuke them. 3:14 Therefore I swore an oath to the house of Eli, ‘The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.’”

[18:27]  ¹ tn Heb “arose and went.”

[18:28]  ² tn Heb “saw and knew.”

[18:28]  ³ tn Heb “Saul’s.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.

[18:28]  ⁴ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[19:11]  ⁵ tn Heb “your life.”

[19:13]  ⁶ tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.

[19:13]  ⁷ tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”

[19:13]  ⁸ tn Heb “at the place of its head.”

[19:17]  ⁹ tn Heb “Send me away! Why should I kill you?” The question has the force of a threat in this context. See P. K. McCarter, I Samuel (AB), 325, 26.

[25:2]  ¹⁰ tn Heb “great.”

[3:13]  ¹¹ 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.

[3:13]  ¹² 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.

[3:13]  ¹³ 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 mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.