1 Samuel 2:23

2:23 He said to them, “Why do you behave in this way? For I hear about these evil things from all these ¹  people.

1 Samuel 2:25

2:25 If a man sins against a man, one may appeal to God on his behalf. But if a man sins against the Lord, who then will intercede for him?” But Eli’s sons ²  would not listen to their father, for the Lord had decided ³  to kill them.

1 Samuel 3:13

3:13 You ⁴  should tell him that I am about to judge his house forever because of ⁵  the sin that he knew about. For his sons were cursing God, ⁶  and he did not rebuke them.

1 Samuel 9:27

9:27 While they were going down to the edge of town, Samuel said to Saul, “Tell the servant to go on ahead of us.” So he did. ⁷  Samuel then said, ⁸  “You remain here awhile, so I can inform you of God’s message.”

1 Samuel 10:10

10:10 When Saul and his servant ⁹  arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul ¹⁰  and he prophesied among them.

1 Samuel 10:14

10:14 Saul’s uncle asked him and his servant, “Where did you go?” Saul ¹¹  replied, “To look for the donkeys. But when we realized they were lost, ¹²  we went to Samuel.”

1 Samuel 12:8

12:8 When Jacob entered Egypt, your ancestors cried out to the Lord. The Lord sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place.

1 Samuel 14:4

14:4 Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh.

1 Samuel 28:23

28:23 But he refused, saying, “I won’t eat!” Both his servants and the woman urged ¹³  him to eat, so he gave in. ¹⁴  He got up from the ground and sat down on the bed.

[2:23]  ¹ tc For “these” the LXX has “of the Lord” (κυρίου, kuriou), perhaps through the influence of the final phrase of v. 24 (“the people of the Lord”). Somewhat less likely is the view that the MT reading is due to a distorted dittography of the first word of v. 24. The Vulgate lacks the word.

[2:25]  ² tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.

[2:25]  ³ tn Heb “desired.”

[3:13]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[9:27]  ⁷ tc This statement is absent in the LXX (with the exception of Origen), an Old Latin ms, and the Syriac Peshitta.

[9:27]  ⁸ tn The words “Samuel then said” are supplied in the translation for clarification and for stylistic reasons.

[10:10]  ⁹ tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone).

[10:10]  tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.

[10:10]  ¹⁰ tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.

[10:14]  ¹¹ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[10:14]  ¹² tn Heb “And we saw that they were not.”

[28:23]  ¹³ tc The translation follows many medieval Hebrew mss in reading וַיִּפְצְרוּ (vayyiftseru, “and they pressed”; from the root פצר, psr) rather than the MT’s וַיִּפְרְצוּ (vayyifretsu, “and they broke forth”; from the root פרצ, prs).

[28:23]  ¹⁴ tn Heb “he listened to their voice.”