Discovery Box1 Samuel 20:23
Context20:23 With regard to the matter that you and I discussed, the Lord is the witness between us forever!” 1
1 Samuel 1:26
Context1:26 She said, “Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord.
1 Samuel 17:9-10
Context17:9 If he is able to fight with me and strike me down, we will become your servants. But if I prevail against him and strike him down, you will become our servants and will serve us.” 17:10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight 2 each other!”
1 Samuel 21:15
Context21:15 Do I have a shortage of fools, that you have brought me this man to display his insanity in front of me? Should this man enter my house?”
1 Samuel 23:4
Context23:4 So David asked the Lord once again. But again the Lord replied, “Arise, go down to Keilah, for I will give the Philistines into your hand.”
1 Samuel 25:24
Context25:24 Falling at his feet, she said, “My lord, I accept all the guilt! But please let your female servant speak with my lord! Please listen to the words of your servant!
1 Samuel 3:13
Context3:13 You 3 should tell him that I am about to judge his house forever because of 4 the sin that he knew about. For his sons were cursing God, 5 and he did not rebuke them.
1 Samuel 26:6
Context26:6 David said to Ahimelech the Hittite and Abishai son of Zeruiah, Joab’s brother, “Who will go down with me to Saul in the camp?” Abishai replied, “I will go down with you.”
1 Samuel 17:28
Context17:28 When David’s 6 oldest brother Eliab heard him speaking to the men, he became angry 7 with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! 8 You have come down here to watch the battle!”
[20:23] 1 tc Heb “the
[17:10] 2 tn Following the imperative, the cohortative verbal form indicates purpose/result here.
[3:13] 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.
[3:13] 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.
[3:13] 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
[17:28] 4 tn Heb “his”; the referent (David) has been specified in the translation for clarity.
