translation_id: net-engnet

label: NET textual note

text: The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2 ). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran ( Num 10:12 ). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.


label: NET translator note

text: Heb “great.”


text: Heb “good of insight”; KJV “of good understanding”; NAB, NIV, TEV “intelligent”; NRSV “clever.”


text: Heb “David”; for stylistic reasons the pronoun has been used in the translation.


text: Or “young men.”


text: Heb “and David said to the young men.”


text: Heb “and inquire concerning him in my name in regard to peace.”


text: The text is difficult here. The MT and most of the early versions support the reading לֶחָי ( lekhai , “to life,” or “to the one who lives”). Some of the older English versions (KJV, ASV; cf. NKJV) took the expression to mean “to him who lives (in prosperity),” but this translation requires reading a good deal into the words. While the expression could have the sense of “Long life to you!” (cf. NIV, NJPS) or perhaps “Good luck to you!” this seems somewhat redundant in light of the salutation that follows in the context. The Latin Vulgate has fratribus meis (“to my brothers”), which suggests that Jerome understood the Hebrew word to have an alef that is absent in the MT (i.e., לֶאֱחָי , le ’ ekhay ). Jerome’s plural, however, remains a problem, since in the context David is addressing a single individual, namely Nabal, and not a group. However, it is likely that the Vulgate witnesses to a consonantal Hebrew text that is to be preferred here, especially if the word were to be revocalized as a singular rather than a plural. While it is impossible to be certain about this reading, the present translation essentially follows the Vulgate in reading “my brother” (so also NJB; cf. NAB, RSV, NRSV).


text: The translation follows many medieval Hebrew mss in reading בָּאנוּ ( ba ’ nu , “we have come”) rather than the MT’s בָּנוּ ( banu , “we have built”).


text: This refers to the ten servants sent by David.


text: Heb “whatever your hand will find.”


text: Heb “him”; the referent (David) has been specified in the translation for clarity.


text: Heb “bless.”


text: Heb “all the days we walked about with them when we were.”


text: Heb “all his house” (so ASV, NRSV); NAB, NLT “his whole family.”


text: Heb “he is a son of worthlessness.”


text: Heb “skins.”


text: Heb “said.”


text: Heb “Thus God will do to the enemies of David and thus he will add.” Most of the Old Greek ms tradition has simply “David,” with no reference to his enemies. In OT imprecations such as the one found in v. 22 it is common for the speaker to direct malediction toward himself as an indication of the seriousness with which he regards the matter at hand. In other words, the speaker invites on himself dire consequences if he fails to fulfill the matter expressed in the oath. However, in the situation alluded to in v. 22 the threat actually does not come to fruition due to the effectiveness of Abigail’s appeal to David in behalf of her husband Nabal. Instead, David is placated through Abigail’s intervention. It therefore seems likely that the reference to “the enemies of David” in the MT of v. 22 is the result of a scribal attempt to deliver David from the implied consequences of this oath. The present translation follows the LXX rather than the MT here.


text: Heb “one who urinates against a wall” (also in v. 34 ); KJV “any that pisseth against the wall.”


text: Heb “and foolishness is with him.”


text: Heb “my lord’s servants, whom you sent.”


text: Heb “blessing.”


text: Heb “are walking at the feet of.”


text: Cf. KJV, NAB, NIV, NRSV “bundle”; NLT “treasure pouch.”


text: Heb “according to all which he spoke, the good concerning you.”


text: Heb “appoint.”


text: Heb “and this will not be for you for staggering and for stumbling of the heart of my lord.”


text: Heb “and the Lord will do well for my lord.”


text: Heb “blessed” (also in vv. 33, 39 ).


text: Heb “blessed.”


text: Heb “up.”


text: Heb “your voice.”


text: Heb “I have lifted up your face.”


text: 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.”


text: Heb “and she did not tell him a thing, small or large.”


text: Heb “when the wine had gone out from Nabal.”


text: Heb “and his heart died within him and he became a stone.” Cf. TEV, NLT “stroke”; CEV “heart attack.” For an alternative interpretation than that presented above, see Marjorie O’Rourke Boyle, “The Law of the Heart: The Death of a Fool (),” JBL 120 (2001): 401-27, who argues that a medical diagnosis is not necessary here. Instead, the passage makes a connection between the heart and the law; Nabal dies for his lawlessness.


text: Heb “who has argued the case of my insult from the hand of Nabal.”


text: Heb “his servant he has held back from evil, and the evil of Nabal the Lord has turned back on his head.”


text: Heb “Here is your maidservant, for a lowly servant to wash.”


text: Heb “going at her feet.”


text: Heb “taken.”