Ruth here uses a word ( שִׁפְחָה , shifkhah ) that describes the lowest level of female servant (see 1 Sam 25:41 ). Note Ruth 3:9 where she uses the word אָמָה (’ amah ), which refers to a higher class of servant.


The imperfect verbal form of הָיָה ( hayah ) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future ( Ruth, Esther [WBC], 124-25).


The disjunctive clause (note the pattern vav [ ו ] + subject + verb) is circumstantial (or concessive) here (“even though”).


Heb “eat” (so KJV, NRSV).


Heb “your portion”; NRSV “your morsel.”


The Hebrew verb צָבַט ( tsavat ) occurs only here in the OT. Cf. KJV, ASV “he reached her”; NASB “he served her”; NIV “he offered her”; NRSV “he heaped up for her.” For discussion of its meaning, including the etymological evidence, see BDB 840 s.v.; R. L. Hubbard, Jr., Ruth (NICOT), 174; and F. W. Bush, Ruth, Esther (WBC), 125-26.


Heb “and she ate and she was satisfied and she had some left over” (NASB similar).


Or “commanded” (so KJV, NASB, NCV).


Heb “even between”; NCV “even around.”


Heb “do not humiliate her”; cf. KJV “reproach her not”; NASB “do not insult her”; NIV “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16 ). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.


The infinitive absolute precedes the finite verb for emphasis. Here שָׁלַל ( shalal , “pull out”) is a homonym of the more common Hebrew verb meaning “to plunder.” An Arabic cognate is used of drawing a sword out of a scabbard (see BDB 1021 s.v.).


Heb “do not rebuke her” (so NASB, NRSV); CEV “don’t speak harshly to her”; NLT “don’t give her a hard time.”


Heb “she beat out” (so NAB, NASB, NRSV, NLT). Ruth probably used a stick to separate the kernels of grain from the husks. See O. Borowski, Agriculture in Iron Age Israel , 63.


Heb “there was an ephah.” An ephah was a dry measure, equivalent to one-tenth of a homer (see HALOT 43 s.v. אֵיפָה ). An ephah was equivalent to a “bath,” a liquid measure. Jars labeled “bath” found at archaeological sites in Israel could contain approximately 5.8 gallons, or one-half to two-thirds of a bushel. Thus an ephah of barley would have weighed about 29 to 30 pounds (just over 13 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 179. sn This was a huge amount of barley for one woman to gather in a single day. It testifies both to Ruth’s industry and to Boaz’s generosity.


MT vocalizes ותרא as the Qal verb וַתֵּרֶא ( vattere ’, “and she saw”), consequently of “her mother-in-law” as subject and “what she gathered” as the direct object: “her mother-in-law saw what she gathered.” A few medieval Hebrew mss (also reflected in Syriac and Vulgate) have the Hiphil וַתַּרְא ( vattar ’, “and she showed”), consequently taking “her mother-in-law” as the direct object and “what she gathered” as the double direct-object: “she showed her mother-in-law what she had gathered” (cf. NAB, TEV, CEV, NLT). Although the latter has the advantage of making Ruth the subject of all the verbs in this verse, it would be syntactically difficult. For one would expect the accusative sign אֶת (’ et ) before “her mother-in-law” if it were the direct object of a Hiphil verb in a sentence with a double direct object introduced by the accusative sign אֶת , e.g., “to show (Hiphil of רָאָה , ra ’ ah ) your servant (direct object marked by accusative sign אֶת ) your greatness (double direct object marked by accusative sign אֶת ) ( Deut 3:24 ). Therefore the MT reading is preferred.


Heb “that which”; the referent (how much grain) has been specified in the translation for clarity.


Heb “she”; the referent (Ruth) has been specified in the translation for clarity.


Heb “and she brought out and gave to her that which she had left over from her being satisfied.”


Heb “said to her.” Since what follows is a question, the translation uses “asked her” here.


Or “blessed” (so NAB, NIV, NRSV). The same expression occurs in the following verse.


Many English versions translate this statement, “May he [Boaz] be blessed by the Lord , who has not abandoned his loyalty to the living and dead.” In this case the antecedent of אֲשֶׁר (’ asher , “who”) would be the immediately preceding “the Lord .” However, this understanding of the construction is not accurate. The antecedent of אֲשֶׁר is Boaz, not the Lord . Elsewhere when אֲשֶׁר follows the blessing formula בָּרוּךְ ( barukh , Qal passive participle) + proper name/pronoun, it always introduces the reason the recipient of the blessing deserves a reward. (For this reason one could analyze אֲשֶׁר as a causal conjunction in this construction.) If אֲשֶׁר refers to the Lord here, then this verse, unlike others using the construction, gives no such reason for the recipient being blessed. 2 Sam 2:5 , which provides the closest structural parallel to Ruth 2:20 , supports this interpretation: בְּרֻכִים אַתֶּם לַיהוָה אֲשֶׁר עֲשִׂיתֶם הַחֶסֶד הַזֶּה עִם־אֲדֹנֵיכֶם עִם־שָׁאוּל , “May you [plural] be blessed by the Lord , you who [plural]/because you [plural] have extended such kindness to your master Saul.” Here אֲשֶׁר refers back to the second plural pronoun אַתֶּם (’ atem , “you”) in the formula, as the second plural verb עֲשִׂיתֶם (’ asitem ) after אֲשֶׁר indicates. Though יְהוָה ( yÿhvah ) is in closer proximity to אֲשֶׁר , it is not the antecedent. The evidence suggests that Ruth 2:20 should be translated and interpreted as follows: “May he [Boaz] be blessed by the Lord , he who [i.e., Boaz]/because he [i.e., Boaz] has not abandoned his loyalty to the living and dead.” Cf. NIV, NCV, CEV, NLT. See B. A. Rebera, “Yahweh or Boaz? Ruth 2.20 Reconsidered,” BT 36 (1985): 317-27, and F. W. Bush, Ruth, Esther (WBC), 134-36. By caring for the impoverished widows’ physical needs, Boaz had demonstrated loyalty to both the living (the impoverished widows) and the dead (their late husbands). See R. B. Chisholm, From Exegesis to Exposition , 72.


Heb “to the living and the dead” (so KJV, NASB).


The Hebrew term גָּאַל ( ga ’ al ) is sometimes translated “redeemer” here (NIV “one of our kinsman-redeemers”; NLT “one of our family redeemers”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen.


On the force of the phrase גָּם כִּי ( gam ki ) here, see F. W. Bush, Ruth, Esther (WBC), 138-39.


Heb “with the servants who are mine you may stay close.” The imperfect has a permissive nuance here. The word “servants” is masculine plural.


Heb “until they have finished all the harvest which is mine”; NIV “until they finish harvesting all my grain.”


Naomi uses the feminine form of the word “servant” (as Boaz did earlier, see v. 8 ), in contrast to Ruth’s use of the masculine form in the preceding verse. Since she is concerned for Ruth’s safety, she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.


Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”


Heb “and she stayed close with”; NIV, NRSV, CEV “stayed close to”; NCV “continued working closely with.”


Heb “and she lived with her mother-in-law” (so NASB). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [WBC], 140). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew mss (so also Latin Vulgate) support this view by reading, “and she returned to her mother-in-law.”


The phrase “sometime later” does not appear in Hebrew but is supplied to mark the implicit shift in time from the events in chapter .


Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8-9 ) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT).


Heb “Is not Boaz our close relative, with whose female servants you were?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see Ruth 2:8-9; 3:1 ) and has thus been translated in the affirmative (so also NCV, NRSV, TEV, CEV, NLT).


Heb “look, he is winnowing the barley threshing floor tonight.” sn Winnowing the threshed grain involved separating the kernels of grain from the straw and chaff. The grain would be thrown into the air, allowing the wind to separate the kernels (see O. Borowski, Agriculture in Iron Age Israel , 65-66). The threshing floor itself was usually located outside town in a place where the prevailing west wind could be used to advantage (Borowski, 62-63).


The perfect with prefixed vav ( ו ) consecutive here introduces a series of instructions. See GKC 335 §112. aa for other examples of this construction.


For the meaning of the verb סוּךְ ( sukh ), see HALOT 745-46 s.v. II סוך , and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV “anoint yourself”; NIV “perfume yourself”; NLT “put on perfume.”


The consonantal text ( Kethib ) has the singular שִׂמְלֹתֵךְ ( simlotekh , “your outer garment”), while the marginal reading ( Qere ) has the plural שִׂמְלֹתַיִךְ ( simlotayikh ) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).” tn Heb “and put your outer garment on yourself”; NAB “put on your best attire.” The noun שִׂמְלָה ( simlah ) may refer to clothes in general (see R. L. Hubbard, Jr., Ruth [NICOT], 197, n. 7) or a long outer garment (see F. W. Bush, Ruth, Esther [WBC], 150-51). Mourners often wore mourning clothes and refrained from washing or using cosmetics ( Gen 38:14, 19 ; 2 Sam 12:20; 14:2 ), so Ruth’s attire and appearance would signal that her period of mourning was over and she was now available for remarriage (see Bush, 152).


The consonantal text ( Kethib ) has וְיָרַדְתִּי ( vÿyaradtiy , “then I will go down”; Qal perfect 1st person common singular), while the marginal reading ( Qere ) is וְיָרַדְתְּ ( vÿyaradt , “then you go down”; Qal perfect 2nd person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).


Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”


Heb “and let it be when he lies down”; NAB “But when he lies down.”


Some define the noun מַרְגְּלוֹת ( margÿlot ) as “the place for the feet” (see HALOT 631 s.v.; cf. KJV, NASB, NIV, NRSV, NLT), but in Dan 10:6 the word refers to the legs, or “region of the legs.” For this reason “legs” or “lower body” is the preferred translation (see F. W. Bush, Ruth, Esther [WBC], 152). Because “foot” is sometimes used euphemistically for the genitals, some feel that Ruth uncovered Boaz’s genitals. For a critique of this view see Bush, 153. While Ruth and Boaz did not actually have a sexual encounter at the threshing floor, there is no doubt that Ruth’s actions are symbolic and constitute a marriage proposal.


The consonantal text ( Kethib ) has וְשָׁכָבְתִּי ( vÿshakhavtiy , “then I will lie down”; Qal perfect 1st person common singular), while the marginal reading ( Qere ) is וְשָׁכָבְתְּ ( vÿshakhavt , “then you lie down”; Qal perfect 2nd person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).


The words “beside him” are supplied in the translation for stylistic reasons; cf. NLT “lie down there.”


The disjunctive clause structure ( vav [ ו ] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.


Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.


The Hebrew imperfect is used, even though Naomi’s instructions appear to be concluded. The imperfect can sometimes express actions which although (strictly speaking) are already finished, yet are regarded as still lasting into the present, or continuing to operate in it (GKC 316 §107. h ).


The MT ( Kethib ) lacks the preposition אֵלַי (’ elay , “to me”) which is attested in the marginal reading ( Qere ). Many medieval Hebrew mss agree with the marginal reading ( Qere ) by including the phrase.


Heb “everything which you are saying I will do.” The Hebrew word order emphasizes Ruth’s intention to follow Naomi’s instructions to the letter.


Heb “and she did according to all which her mother-in-law commanded her” (NASB similar). Verse 6 is a summary statement, while the following verses (vv. 7-15 ) give the particulars.


Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap”; NAB “at the edge of the sheaves.”


Heb “she”; the referent (Ruth) has been specified in the translation for clarity.


See the note on the word “legs” in v. 4 .


The words “beside him” are supplied in the translation for stylistic reasons. Cf. TEV “at his feet”; CEV “near his feet.”


Heb “trembled, shuddered”; CEV, NLT “suddenly woke up.” Perhaps he shivered because he was chilled.


The verb לָפַת ( lafat ) occurs only here, Job 6:18 , and Judg 16:29 (where it seems to mean “grab hold of”). Here the verb seems to carry the meaning “bend, twist, turn,” like its Arabic cognate (see HALOT 533 s.v. לפת , and F. W. Bush, Ruth, Esther [WBC], 163).


Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.


Heb “[at] his legs.” See the note on the word “legs” in v. 4 .


When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.


Here Ruth uses אָמָה (’ amah ), a more elevated term for a female servant than שִׁפְחָה ( shifkhah ), the word used in 2:13 . In , where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10 ), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term שִׁפְחָה , though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. , where Naomi sends her to Boaz to seek marriage, she uses the more elevated term אָמָה to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of אָמָה ), but she is no mere שִׁפְחָה .


Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew mss have the plural/dual “your wings” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8 , God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.


Heb “for you are a גֹאֵל [ go ’ el ],” sometimes translated “redeemer” (cf. NIV “a kinsman-redeemer”; NLT “my family redeemer”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (WBC), 166-69. sn By proposing marriage, Ruth goes beyond the letter of Naomi’s instructions (see v. 4 , where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi’s instructions, which were designed to lead to marriage.


Or “blessed” (so NASB, NRSV).


Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., TEV, CEV). The same expression occurs in v. 11 .


Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”


Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.” sn Greater than what you did before . Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15 ).


Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”


Heb “whether poor or rich” (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (“rich or poor”; cf. NIV, NCV, TEV, CEV, NLT). sn Whether rich or poor . This statement seems to indicate that Ruth could have married anyone. However, only by marrying a גֹּאֵל ( go ’ el , “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.


Heb “do not fear” (so NASB); NRSV “do not be afraid.”


Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5 , the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107. h , the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (’ e ’ eseh ) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.


Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).


Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.


The sequence כִּי אָמְנָם כִּי אִם ( ki ’ omnam ki ’ im ; Kethib ) occurs only here in the OT, as does the sequence כִּי אָמְנָם כִּי ( Qere ). It is likely that כִּי אִם is dittographic (note the preceding sequence כִּי אָמְנָם ). The translation assumes that the original text was simply the otherwise unattested וְעַתָּה כִּי אָמְנָם , with אָמְנָם and כִּי both having an asseverative (or emphatic) function.


Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9 .


Heb “if he redeems you”; NIV “if he wants to redeem”; NRSV “if he will act as next-of-kin for you.” The verb גֹּאֵל ( go ’ el ) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.


Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”


Heb “let him redeem” (so NIV); NLT “then let him marry you.”


Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).


The consonantal text ( Kethib ) has the singular מַרְגְּלָתַו ( margÿlatav , “his leg”), while the marginal reading ( Qere ) has the plural מַרְגְּלוֹתָיו ( margÿlotayv , “his legs”). tn Heb “[at] his legs.” See the note on the word “legs” in v. 4 .


Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”


Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).


Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה ( ha ’ ishah , “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [ va ’ ah , “she came”]).


Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22 .


Heb “which [is] upon you”; NIV, NRSV “you are wearing.”


Heb “and she gripped it tightly and he measured out six of barley and placed upon her.” The unit of measure is not indicated in the Hebrew text, although it would probably have been clear to the original hearers of the account. Six ephahs, the equivalent of 180-300 pounds, is clearly too heavy, especially if carried in a garment. Six omers (an omer being a tenth of an ephah) seems too little, since this would have amounted to six-tenths of an ephah, less than Ruth had gleaned in a single day (cf. 2:17 ). Thus a seah (one third of an ephah) may be in view here; six seahs would amount to two ephahs, about 60 pounds (27 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 222, and F. W. Bush, Ruth, Esther (WBC), 178.


The MT preserves the 3rd person masculine singular form וַיָּבֹא ( vayyavo ’, “then he went”; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval mss (supported by the Syriac and Vulgate) have the 3rd person feminine singular form וַתָּבֹא ( vattavo ’, “then she went”; cf. KJV, NASB, TEV).


Heb “she”; the referent (Naomi) has been specified in the translation for clarity.


Heb “said.” Since what follows is a question, the present translation uses “asked” here.


Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.


Heb “she”; the referent (Ruth) has been specified in the translation for clarity.


The MT ( Kethib ) lacks the preposition אֵלַי (’ elay , “to me”) which is attested in the marginal reading ( Qere ).


Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”


The disjunctive clause structure (note the pattern vav [ ו ] + subject + verb) here signals the beginning of a new scene.


Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9 .


Heb “look, the guardian was passing by of whom Boaz had spoken.”


Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”


Heb “a certain one”; KJV, ASV “such a one.” The expression פְלֹנִי אַלְמֹנִי ( pÿloni ’ almoni ) is not the name of the nearest relative, but an idiom which literally means “such and such” or “a certain one” (BDB 811-12 s.v. פְלֹנִי ), which is used when one wishes to be ambiguous ( 1 Sam 21:3 ; 2 Kgs 6:8 ). Certainly Boaz would have known his relative’s name, especially in such a small village, and would have uttered his actual name. However the narrator refuses to record his name in a form of poetic justice because he refused to preserve Mahlon’s “name” (lineage) by marrying his widow (see 4:5, 9-10 ). This close relative, who is a literary foil for Boaz, refuses to fulfill the role of family guardian. Because he does nothing memorable, he remains anonymous in a chapter otherwise filled with names. His anonymity contrasts sharply with Boaz’s prominence in the story and the fame he attains through the child born to Ruth. Because the actual name of this relative is not recorded, the translation of this expression is difficult since contemporary English style expects either a name or title. This is usually supplied in modern translations: “friend” (NASB, NIV, RSV, NRSV, NLT), “so-and-so” (JPS, NJPS). Perhaps “Mr. So-And-So!” or “Mr. No-Name!” makes the point. For discussion see Adele Berlin, Poetics and Interpretation of Biblical Narrative , 99-101; R. L. Hubbard, Jr., Ruth (NICOT), 233-35; F. W. Bush, Ruth, Esther (WBC), 196-97. In the present translation “John Doe” is used since it is a standard designation for someone who is a party to legal proceedings whose true name is unknown.


Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”


Heb “and he took ten men from the elders of the town.”


Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9 .


The perfect form of the verb here describes as a simple fact an action that is underway (cf. NIV, NRSV, CEV, NLT); NAB “is putting up for sale.” sn Naomi…is selling . The nature of the sale is uncertain. Naomi may have been selling the property rights to the land, but this seems unlikely in light of what is known about ancient Israelite property laws. It is more likely that Naomi, being a woman, held only the right to use the land until the time of her remarriage or death (F. W. Bush, Ruth, Esther [WBC], 202-4). Because she held this right to use of the land, she also had the right to buy it back from the its current owner. (This assumes that Elimelech sold the land prior to going to Moab.) Since she did not possess the means to do so, however, she decided to dispose of her rights in the matter. She was not selling the land per se, but disposing of the right to its redemption and use, probably in exchange for room and board with the purchaser (Bush, 211-15). If this is correct, it might be preferable to translate, “Naomi is disposing of her rights to the portion of land,” although such a translation presumes some knowledge of ancient Israelite property laws.


Heb “and I said [or perhaps, “thought to myself”], ‘I will [or “must”] uncover your ear, saying’”; NAB “So I thought I would inform you”; NIV “I thought I should bring the matter to your attention.”


The phrase “before those sitting here and before the leaders of my people” appears to refer to the leaders who were specially chosen as witnesses (v. 2 ) and the larger group of community leaders standing by. It is possible, however, that the phrases “before those sitting here” and “before the leaders of my people” are appositional and that both refer to the ten leaders mentioned in v. 2 (cf. NLT “in the presence of these witnesses”).


Heb “if you will redeem, redeem” (KJV, NASB, NRSV all similar); NCV “If you want to buy back the land, then buy it.”


Heb “but if he will not redeem, tell me.” Most English versions emend the third person verb form (“he”) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses and refers to the closer relative in the third person. See J. M. Sasson, Ruth , 118.


Following the imperative, the prefixed verb form with vav indicates purpose or result.


Heb “for there is no one besides you to redeem, and I am after you” (NASB similar).


Heb “in the day”; NASB, NIV “On the day.”


Heb “from the hand of Naomi” (so NASB, NRSV).


The MT וּמֵאֵת ( ume ’ et ) may be understood in two ways: (1) “and from” ( vav conjunction “and,” plus preposition מִן [ min ] “from,” plus definite direct object marker אֵת ) parallel to the preceding מִיַד ( miyyad , “from [the hand of]”), suggesting the field would be purchased from Naomi and from Ruth; or (2) “and” ( vav [ ו ] conjunction “and,” plus enclitic mem [ ם ], plus direct object marker [ אֵת ]) introducing the second part of the acquisition: the nearest kinsman would be acquiring the field and Ruth (for discussion see F. W. Bush, Ruth, Esther [WBC], 202). However, the BHS editors suggest reading גם את־ (“as well as…”; emphatic particle גם [“also”] and the definite direct object marker אֵת ) introducing the second part of the acquisition: He would be acquiring the field and Ruth. This alternate reading is reflected in the Vulgate reading quoque (“and also”) and supported by parallel usage in v. 9 , “I am acquiring the field from Naomi, and also ( גָּם אֵת־ , gam ’ et ) Ruth the Moabitess the wife of the deceased.”


The MT ( Kethib ) reads קָנִיתִי ( qaniti , “I acquire,” Qal perfect 1st person common singular): “When you acquire the field from the hand of Naomi, I acquire Ruth the Moabitess…” However, the marginal reading ( Qere ) is קָנִיתָה ( qanitah , “you acquire,” Qal perfect 2nd person masculine singular, reflected in 2nd person masculine singular forms in Greek, Latin, Aramaic, and Syriac): “When you acquire the field from the hand of Naomi, you must also acquire Ruth the Moabitess…” The Qere is probably original because the Kethib is too difficult syntactically and contextually, while the Qere makes perfect sense: (1) Boaz stated in 3:13 that the nearest kinsman had the first right to acquire Ruth if he wanted to do so, and only the Qere reading here presents him with that option; and (2) Boaz announces in 4:9-10 that he was acquiring the field and Ruth as a package deal in 4:9-10 , and only the Qere reading here presents the nearest kinsman with the same package deal. The Kethib probably arose by a scribe trying to harmonize 4:5 with the 1st person common singular form in 4:9-10 without fully understanding the ploy of Boaz in 4:5 . See F. W. Bush, Ruth, Esther (WBC), 216-17.


The presence of two difficult textual problems in this line (see two preceding notes) has produced a combination of four different ways in which this line can be rendered: (1) “When you acquire the field from Naomi, you must acquire [it] from Ruth the Moabitess the wife of the deceased” (KJV, NKJV); (2) “When you acquire the field from Naomi and from Ruth the Moabitess, you must acquire the wife of the deceased” (JPS, NJPS, NIV); (3) “When you acquire the field from Naomi, you must also acquire Ruth the Moabitess the wife of the deceased” (NASB, NCV, TEV, RSV, NRSV, NLT); and (4) “When you acquire the field from Naomi, then I acquire Ruth the Moabitess the wife of the deceased” (REB). The third option is adopted here. sn Our deceased relative . This refers to Mahlon, viewed as Elimelech’s heir.


Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar); NRSV “to maintain the dead man’s name on his inheritance.”


Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.” sn Here it appears that the acquisition of Ruth along with the land was an obligatory package deal (“When you acquire the field from Naomi, you must also acquire Ruth…”). On the other hand, Boaz viewed marriage to Ruth as voluntary in 3:13 (“If he does not want to redeem you, I will redeem you”), and presented the acquisition of the field as voluntary in 4:4 (“If you want to exercise your right…but if not, tell me!”). Initially, Boaz makes the transaction appear to be a mere land deal in 4:4 . When the nearest relative jumped at the land offer, Boaz confronted him with the attendant social/family obligation of marrying Ruth to raise up an heir for the deceased to inherit this very land. By conducting the transaction in public where the close relative would need to save face, Boaz forced him either to reject the offer entirely or to include Ruth in the deal – but he could not take the land and reject Ruth. Either way, Ruth would be cared for and Elimelech’s line continued. But if he took Ruth, the acquisition of the land would be more economically burdensome than beneficial, so he yielded his purchase option to Boaz. For discussion, see F. W. Bush, Ruth, Esther (WBC), 229-33.


Heb “and this formerly in Israel concerning redemption and concerning a transfer to ratify every matter.”


Heb “a man removed his sandal and gave [it] to his companion”; NASB “gave it to another”; NIV, NRSV, CEV “to the other.”


Heb “the legal witness”; KJV “a testimony”; ASV, NASB “the manner (form NAB) of attestation.”


The LXX adds “and gave it to him” (cf. TEV, CEV), which presupposes the reading ויתן לו . This seems to be a clarifying addition (see v. 7 ), but it is possible the scribe’s eye jumped from the final vav ( ו ) on נַעֲלוֹ ( na ’ alo , “his sandal”) to the final vav ( ו ) on לוֹ ( lo , “to him”), accidentally omitting the intervening letters.


Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).


Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”


Heb “and from the gate of his place” (so KJV, ASV); NASB “from the court of his birth place”; NIV “from the town records.”


Following the jussive, the imperative with prefixed vav indicates purpose or result.


The phrase וַעֲשֵׂה־חַיִל ( va ’ aseh-khayil , literally, “do strength”) has been variously translated: (1) financial prosperity: “may you become rich” (TEV), “may you be a rich man” (CEV), “may you achieve wealth” (NASB), “may you prosper” (NKJV, NJPS); (2) social prominence: “may you become powerful” (NCV), “may you have standing” (NIV), “may you be great” (NLT), “may you do well” (NAB); (3) reproductive fertility: “may you produce children” (NRSV); and (4) social activity: “may you do a worthy deed” (REB).


Heb “and call a name.” This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps וּקְרָא־שֵׁם ( uqÿra ’ -shem ) should be emended to וְיִקָּרֵא־שֵׁם ( vÿyiqqare ’ -shem ), “and your name will be called out,” that is, “perpetuated” (see Gen 48:16 , cf. also Ruth 4:14 b). The omission of the suffix with “name” could be explained as virtual haplography (note the letter bet [ ב ], which is similar to kaf [ כ ], at the beginning of the next word). The same explanation could account for the omission of the prefixed yod ( י ) on the verb “call” ( yod [ י ] and vav [ ו ] are similar in appearance). Whether one reads the imperative (the form in the MT) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive “may he make.”


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Heb “your house” (so NAB, NASB, NRSV).


Heb “and may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the Lord gives to you from this young woman.” sn Perez is an appropriate comparison here, because (1) he was an ancestor of Boaz, (2) he was born to Tamar by a surrogate father (Judah) after the death of her husband, and (3) he had an unbroken line of male descendants extending over several generations (see vv. 18-22 ).


Heb “from the seed” (KJV, ASV both similar); NASB, NIV “through the offspring”; NRSV “through the children.”


Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.”


Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”


Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9 . As the following context indicates, the child is referred to here.


The “guardian” is the subject of the verb, as the next verse makes clear.


Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16 ] in Israel.”


Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).


Heb “who, she”; KJV “which is better to thee.”


Or “breast”; KJV, NRSV “in her bosom.”


Heb “his nurse,” but this refers to a dry nurse, not a medical attendant. Cf. NIV “and cared for him”; TEV “and took (+ good CEV) care of him.”


The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15 ).


Or “generations” (so KJV, NASB); NIV, NLT “family line.” sn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel’s kings, and his descendant in turn, Jesus the Messiah, became greater still.


The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים ( tsofim ) arose from dittography of the mem ( מ ) at the beginning of the following word.


Heb “from days to days.”


The exact sense of the Hebrew word אַפָּיִם (’ appayim , “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis ) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’ efes ) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.


Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.


Heb “and the Lord had closed her womb.” So also in v. 6 . The disjunctive clause provides supplemental information that is pertinent to the story.


Heb “and her rival wife grieved her, even [with] grief so as to worry her.”


The MT has a masculine form of the verb here יַעֲשֶׂה ( ya ’ aseh , “he used to do”); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: “she used to behave in this way year after year.” Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., יֵעֲשֶׂה , ye ’ aseh , “so it used to be done”). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah’s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (“she used to do”). In the translation the referent (Peninnah) has been specified for clarity.


Heb “she”; the referent (Hannah) has been specified in the translation for clarity.


Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.


Heb “why is your heart displeased?”


The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.


Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.


Heb “she [was in] bitterness of soul.”


Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.


Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.


Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.


Heb “seed of men.”


Heb “a razor will not go up upon his head.”


Heb “before.” Many medieval Hebrew manuscripts read “to.”


Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.


Heb “No.”


Heb “daughter of worthlessness.”


Several medieval Hebrew mss and the Syriac Peshitta lack the words “and got something to eat.”


Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.


Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל ( sh ’ l , “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא ( shm ’, “to hear”), for the same reason. It more probably derives from שֶׁם ( shem , “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.


The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.


Heb “what is good in your eyes.”


Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17 ).


The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”


Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.


Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).


Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.


Heb “my mouth opens wide against.”


Heb “for I rejoice in your deliverance.”


The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”


Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.


The MT ( Qere ) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ ( vÿlo , “and by him”), which is supported by many medieval Hebrew mss , is correct, rather than the reading of the Kethib וְלוֹא ( vÿlo ’, “and not”).


Against BHS but with the MT, the preposition ( עַד , ’ ad ) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5 .


Or “languishes.”


Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”


Or “lowly”; Heb “insignificant.”


The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.


Heb “a seat of honor.”


Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10 b.


The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib .


The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10 b.


The present translation follows the Qere , many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib .


The Hebrew preposition here has the sense of “from within.”


The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.


Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”


The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24 . sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.


Heb “with [or “before”] the face of.”


Heb “sons of worthlessness.”


Heb “they did not know the Lord .” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.


Heb “the habit of the priests with the people [was this].”


Heb “to all Israel.”


Heb “living.”


The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”


Heb “the men,” which is absent from one medieval Hebrew ms , a Qumran ms , and the LXX.


Heb “seed.”


The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.


Heb “his.”


Heb “with the Lord .” Cf. NAB, TEV “in the service of the Lord”; NIV, NRSV, NLT “in the presence of the Lord”; CEV “at the Lord’s house in Shiloh.”


Heb “lie with.”


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.


Heb “no.”


Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.


Heb “desired.”


The infinitive absolute appears before the finite verb for emphasis.


Heb “to your father’s” (also in vv. 28, 30 ).


Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.


The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).


Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.


Heb “walk about before.”


Heb “may it be far removed from me.”


Heb “chop off your arm.” The arm here symbolizes strength and activity.


Heb “arm.”


Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29 ).


Heb “in all which he does good with Israel.”


The LXX and a Qumran manuscript have the first person pronoun “my” here.


Heb “all the days.”


The LXX, a Qumran ms , and a few old Latin mss have the third person pronominal suffix “his” here.


Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16 ; Pss 69:3; 119:82 ; Lam 2:11; 4:17 ).


Heb “and to cause your soul grief.”


Heb “and all the increase of your house.”


The text is difficult. The MT literally says “they will die [as] men.” Apparently the meaning is that they will be cut off in the prime of their life without reaching old age. The LXX and a Qumran ms , however, have the additional word “sword” (“they will die by the sword of men”). This is an easier reading (cf. NAB, NRSV, TEV, CEV, NLT), but that fact is not in favor of its originality.


Heb “and this to you [is] the sign which will come to both of your sons.”


Heb “house.”


Heb “and he will walk about before my anointed one all the days.”


Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).


Heb “before Eli.”


Heb “he”; the referent (Eli) has been specified in the translation for clarity.


The Hebrew text adds “so that” here, formally connecting this clause with the next.


Or “fulfill.”


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.


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 .


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.


Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.”


Heb “what is good in his eyes.”


Heb “and he did not cause to fall from all his words to the ground.”


The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord .” The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative.


The chapter division at this point is inappropriate. 1 Sam 4:1 a is best understood as the conclusion to chap. rather than the beginning of chap. .


Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.


Heb “and Israel went out to meet the Philistines for battle.”


Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12 , where the first word lacks the definite article, unlike 4:1 .


Heb “to meet.”


The MT has וַתִּטֹּשׁ ( vattittosh ), from the root נטשׁ ( ntsh ). This verb normally means “to leave,” “to forsake,” or “to permit,” but such an idea does not fit this context very well. Many scholars have suspected that the text originally read either וַתֵּט ( vattet , “and it spread out”), from the root נטה ( nth) , or וַתִּקֶשׁ ( vattiqesh , “and it grew fierce”), from the root קשׂה ( qsh ). The former suggestion is apparently supported by the LXX ἔκλινεν ( eklinen , “it inclined”) and is adopted in the translation.


Heb “before.”


Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing.


Or “people.”


Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.”


Heb “shouted [with] a great shout.”


The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form.


Heb “and they fled, each to his tents.”


Or perhaps, “the same day.” On this use of the demonstrative pronoun see Joüon 2:532 §143.f.


Read with many medieval Hebrew mss , the Qere , and much versional evidence יַד ( yad , “hand”) rather than MT יַךְ ( yakh ) .


Heb “his heart was trembling.”


Heb “and the man came to report in the city.”


Heb “the sound of the cry.”


Heb “the sound of this commotion.”


Heb “were set” or “were fixed,” i.e., without vision.


Heb “he”; the referent (Eli) has been specified in the translation for clarity.


Heb “the man.”


Heb “and she did not set her heart.”


The LXX adds “they entered the temple of Dagon and saw.”


Heb “only Dagon was left.” We should probably read the word גֵּו ( gev , “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה ( gÿviyyah , “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις ( Jh rJacis , “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”


Heb “the hand of the Lord was heavy upon.”


The words “the people of” are supplied in the translation for clarification.


The LXX and Vulgate add the following: “And mice multiplied in their land, and the terror of death was throughout the entire city.” tn Or “tumors” (so ASV, NASB, NIV, NRSV, NLT); NCV “growths on their skin”; KJV “emerods”; NAB “hemorrhoids.”


Heb “men.”


Heb “for his hand is severe upon.”


Heb “and they sent and gathered.”


Heb “the hand of the Lord was against the city.”


Heb “and he struck the men of the city from small and to great.”


See the note on this term in v. 6 . Cf. KJV “and they had emerods in their secret parts.”


Heb “to me.”


Heb “my.”


Heb “me.”


Or “panic.”


Heb “the hand of God was very heavy there.”


Heb “field.”


The LXX adds “and their land swarmed with mice.”


The LXX and a Qumran ms add “the covenant of the Lord .”


Heb “your mice.” A Qumran ms has simply “the mice.”


Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”


Heb “like Egypt and Pharaoh hardened their heart.”


Heb “he”; the referent (God) has been specified in the translation for clarity.


Heb “and they sent them away and they went.”


Heb “and the men did so.”


A few Hebrew mss and the LXX read “villages; the large rock…[is witness] until this very day.”


Heb “he”; the referent (the Lord ) has been specified in the translation for clarity.


The number 50,070 is surprisingly large, although it finds almost unanimous textual support in the MT and in the ancient versions. Only a few medieval Hebrew mss lack “50,000,” reading simply “70” instead. However, there does not seem to be sufficient external evidence to warrant reading 70 rather than 50,070, although that is done by a number of recent translations (e.g., NAB, NIV, NRSV, NLT). The present translation (reluctantly) follows the MT and the ancient versions here.


Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.


Heb “men.”


Heb “house” (also in the following verse).


Heb “mourned after”; NIV “mourned and sought after”; KJV, NRSV “lamented after”; NAB “turned to”; NCV “began to follow…again.”


Heb “the Ashtarot” (plural; also in the following verse). The words “images of” are supplied for clarity. sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. The presence of Ashtarot in Israel is a sign of pervasive pagan and idolatrous influences; hence Samuel calls for their removal. See 1 Sam 31:10 , where the Philistines deposit the armor of the deceased Saul in the temple of the Ashtarot, and 1 Kgs 11:5, 33 ; 2 Kgs 23:13 , where Solomon is faulted for worshiping the Ashtarot.


Following imperatives, the jussive verbal form with the prefixed conjunction indicates purpose/result.


Heb “the sons of Israel.”


Heb “said.”


Heb “judged”; NAB “began to judge”; TEV “settled disputes among.”


Heb “don’t stop.”


The LXX reads “your God” rather than the MT’s “our God.”


After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.


Heb “a lamb of milk”; NAB “an unweaned lamb”; NIV “a suckling lamb”; NCV “a baby lamb.”


Heb “approached for battle against Israel.”


Heb “before.”


Cf. NAB, NRSV, NLT “Jeshanah.”


Heb “hand.”


Heb “judged” (also in v. 17 ).


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Or perhaps “settled disputes for” (cf. NLT “would hear cases there”; NRSV “administered justice there”).


Heb “walk in” (also in v. 5 ).


Heb “and they turned aside after unjust gain and took bribes and perverted justice.”


Heb “judge” (also in v. 6 ).


Heb “when.”


Heb “Listen to the voice of the people, to all which they say to you.”


Heb “according to all the deeds which they have done.”


Heb “and now, listen to their voice.”


The infinitive absolute appears before the imperative for emphasis.


Heb “and tell them the manner of the king who will rule over them.”


The numbers of v. 12 are confused in the Greek and Syriac versions. For “fifties” the LXX has “hundreds.” The Syriac Peshitta has “heads of thousands and heads of hundreds and heads of fifties and heads of tens,” perhaps reflecting influence from Deut 1:15 .


Or “eunuchs” (so NAB); NIV “officials”; KJV, NASB, NRSV, NLT “officers.”


The LXX adds “because you have chosen for yourselves a king.”


Heb “and the people refused to listen to the voice of Samuel.”


Heb “and go out before us.”


Heb “and Samuel heard all the words of the people and he spoke them into the ears of the Lord .”


Heb “listen to their voice.”


Heb “became lost.”


Heb “and arise, go.”


The Syriac Peshitta includes the following words: “So Saul arose and went out. He took with him one of the boys and went out to look for his father’s donkeys.”


Heb “he”; the referent (Saul) has been specified in the translation for clarity.


The infinitive absolute precedes the verb for emphasis.


Heb “our way on which we have gone.”


Heb “look.”


Heb “our way.”


Heb “your word is good.”


The MT has “him” ( אֹתוֹ , ’ oto ) here, in addition to the “him” at the end of the verse. The ancient versions attest to only one occurrence of the pronoun, although it is possible that this is due to translation technique rather than to their having a Hebrew text with the pronoun used only once. The present translation assumes textual duplication in the MT and does not attempt to represent the pronoun twice. However, for a defense of the MT here, with the suggested translation “for him just now – you will find him,” see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel , 72-73.


Heb “to meet them.” This may indicate purpose on Samuel’s part. The next sentence indicates that the meeting was by design, not just an accident.


Heb “uncovered the ear of.”


Heb “anoint.”


Heb “responded.”


Heb “all that is in your heart.”


Heb “do not fix your heart.”


Heb “and all the house of your father.”


Heb “took and brought.”


Heb “he” (also in v. 25 ); the referent (Samuel) has been specified in both places in the translation for clarity.


This statement is absent in the LXX (with the exception of Origen), an Old Latin ms , and the Syriac Peshitta.


The words “Samuel then said” are supplied in the translation for clarification and for stylistic reasons.


Heb “his”; the referent (Saul) has been specified in the translation for clarity.


Heb “he”; the referent (Samuel) has been specified in the translation for clarity.


Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.


That is, “anointed.”


The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1 . This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3 ). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.


Heb “turned his shoulder.”


Heb “God turned for him another heart”; NAB, NRSV “gave him another heart”; NIV, NCV “changed Saul’s heart”; TEV “gave Saul a new nature”; CEV “made Saul feel like a different person.”


Two medieval Hebrew mss , the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone). tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.


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


Heb “And we saw that they were not.”


In the LXX and Vulgate the pronoun “you” is singular, referring specifically to Saul. In the MT it is plural, including Saul’s servant as well.


Heb “he”; the referent (Saul) has been specified in the translation for clarity.


Heb “hand” (also later in this verse).


The translation follows many medieval Hebrew mss , the LXX, the Syriac Peshitta, and Vulgate in reading לֹא ( lo ’, “not”) rather than the MT לוֹ ( lo ; “to him”). Some witnesses combine the variants, resulting in a conflated text. For example, a few medieval Hebrew mss have לֹא לוֹ ( lo lo ’; “to him, ‘No.’”). A few others have לֹא לִי ( li lo ’; “to me, ‘No.’”).


Or “baggage” (so many English versions); KJV “stuff”; TEV “supplies.”


Heb “the regulation of the kingship.” This probably refers to the regulations pertaining to kingship given to Moses (see Deut 17:14-20 ).


Heb “sons of worthlessness” (see 2:12 ).


In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with 10:27 . Some Hebrew support for this reading appears in the corrected hand of a Qumran ms of Samuel, which has here “about a month.” However, it seems best to stay with the MT here even though it is difficult.


and Josephus ( Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.


Heb “went up and camped”; NIV, NRSV “went up and besieged.”


Heb “to Gibeah of Saul.”


Heb “lifted their voice and wept.”


Or perhaps, “his oxen.” On this use of the definite article see Joüon 2:506-7 §137.f.


Heb “the matters of.”


Heb “yoke.”


Heb “like one man.”


The LXX and two Old Latin mss read 600,000 here, rather than the MT’s 300,000.


The second masculine plural forms in this quotation indicate that Nahash and his army are addressed.


Heb “according to all that is good in your eyes.”


Heb “Ammon.” By metonymy the name “Ammon” is used collectively for the soldiers in the Ammonite army.


Heb “and there in Gilgal.”


Heb “Look, I have listened to your voice.”


Heb “to all which you said to me.”


Heb “and I have installed a king over you.”


Heb “anointed [one].”


The words “tell me” are supplied in the translation for stylistic reasons.


Heb “that you have not found anything in my hand.”


Heb “fathers” (also in vv. 7, 8 ).


Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”


Heb “all the just actions which he has done with you and with your fathers.”


Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”


For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


Heb “captain of the host of Hazor.”


Heb “and said.”


Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity. sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3 .


After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.


The MT has “Bedan” ( בְּדָן ) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”


In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”


Heb “and you listen to his voice.”


Heb “the mouth of the Lord .” So also in v. 15 .


The words “all will be well” are supplied in the translation for stylistic reasons.


Heb “listen to the voice of.”


The LXX reads “your king” rather than the MT’s “your fathers.” The latter makes little sense here. Some follow MT, but translate “as it was against your fathers.” See P. K. McCarter, 1 Samuel (AB), 212.


Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”


Heb “you have done all this evil.”


Or “useless” (so NIV, NRSV, NLT); NAB “nothing”; NASB “futile”; TEV “are not real.”


Heb “on account of his great name.”


The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX mss lack the entire verse, some Greek mss have “thirty years” here (while others have “one year” like the MT). The Syriac Peshitta has Saul’s age as twenty-one. But this seems impossible to harmonize with the implied age of Saul’s son Jonathan in the following verse. Taking into account the fact that in v. 2 Jonathan was old enough to be a military leader, some scholars prefer to supply in v. 1 the number forty (cf. ASV, NASB). The present translation (“thirty”) is a possible but admittedly uncertain proposal based on a few Greek mss and followed by a number of English versions (e.g., NIV, NCV, NLT). Other English versions simply supply ellipsis marks for the missing number (e.g., NAB, NRSV).


The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number in 2 Sam 13:1 as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1 .


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.


Or perhaps “struck down the Philistine official.” See the note at 1 Sam 10:5 . Cf. TEV “killed the Philistine commander.”


Heb “blew the ram’s horn in.”


The words “this message” are supplied in the translation for stylistic reasons.


Heb “stinks.” The figurative language indicates that Israel had become repulsive to the Philistines.


Heb “were summoned after.”


Many English versions (e.g., KJV, NASB, NRSV, TEV) read “30,000” here.


Or perhaps “vaults.” This rare term also occurs in Judg 9:46, 49 . Cf. KJV “high places”; ASV “coverts”; NAB “caverns”; NASB “cellars”; NIV, NCV, TEV “pits”; NRSV, NLT “tombs.”


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


This apparently refers to the instructions given by Samuel in 1 Sam 10:8 . If so, several years had passed. On the relationship between chs. 10 and 13 , see V. P. Long, The Art of Biblical History (FCI), 201-23.


Heb “dispersed from upon him”; NAB, NRSV “began to slip away.”


Heb “to bless him.”


Heb “dispersed from upon me.”


Heb “said.”


Or “I forced myself” (so KJV, NASB, NRSV, CEV); NAB “So in my anxiety I offered”; NIV “I felt compelled.”


Or “kept.”


Heb “commanded.”


This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered.


Heb “according to his heart.” The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates.


The LXX and two Old Latin mss include the following words here: “on his way. And the rest of the people went up after Saul to meet the warring army. When they arrived from Gilgal….”


Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity (likewise in the following verse).


The juxtaposition of disjunctive clauses in v.16 indicates synchronic action.


The translation follows the LXX (“their sickle”) here, rather than the MT “plowshares,” which is due to dittography from the word earlier in the verse.


Heb “the price was.” The meaning of the Hebrew word פְּצִירָה ( pÿtsirah ) is uncertain. This is the only place it occurs in the OT. Some propose the meaning “sharpening,” but “price” is a more likely meaning if the following term refers to a weight (see the following note on the word “shekel”). See P. K. McCarter, I Samuel (AB), 238.


This word, which appears only here in the OT, probably refers to a stone weight. Stones marked פִּים ( pim ) have been found in excavations of Palestinian sites. The average weight of such stones is 0.268 ounces, which is equivalent to about two-thirds of a shekel. This probably refers to the price charged by the Philistines for the services listed. See P. K. McCarter, I Samuel (AB), 238; DNWSI 2:910; and G. I. Davies, Ancient Hebrew Inscriptions , 259.


Heb “and for a third, a pick.” The Hebrew text suffers from haplography at this point. The translation follows the textual reconstruction offered by P. K. McCarter, I Samuel (AB), 235.


Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14 ).


Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT).


Heb “act.”


Heb “in your heart.”


Heb “Look, I am with you, according to your heart.” See the note at 13:14 .


Heb “Look!”


Heb “stand.”


Heb “the two of them.”


Heb “a thing.”


The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.


Heb “and they fell before Jonathan.”


Heb “and the one carrying his equipment was killing after him.”


Heb “fell upon.”


Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.


Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.


Heb “saw, and look!”


Heb “the crowd melted and went, even here.”


Heb “and they mustered the troops, and look!”


Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2 ). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7 ) and with the expression “withdraw your hand” in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT).


Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.


Or perhaps “until.”


Heb “and look, there was”


Heb “the sword of a man against his companion, a very great panic.”


Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”


The LXX includes the following words: “And all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.”


Heb “all the land.”


Heb “the surface of the field.”


Heb “and the army entered the forest, and look!”


Heb “and there was no one putting his hand to his mouth.”


Heb “and he returned his hand to his mouth.”


The translation follows the Qere and several medieval Hebrew mss in reading “gleamed,” rather than the Kethib , “saw.”


Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.


The LXX reads “saw.” See v. 27 .


The translation follows the Qere and many medieval Hebrew mss in reading “and they rushed greedily upon,” rather than the Kethib , “and they did.”


The translation reads with the Qere and many medieval Hebrew mss הַשָּׁלָל ( hashalal , “the spoil”) rather than following the Kethib reading, שָׁלָל ( shalal , “spoil”).


Heb “You have acted deceptively.” In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals.


Heb “and all the army brought near, each his ox by his hand, and they slaughtered there.”


Heb “plunder.”


Heb “until the light of the morning.”


Heb “and there will not be left among them a man.”


Heb “all that is good in your eyes.” So also in v. 40 .


Heb “know and see.”


Heb “and there was no one answering from all the army.”


Heb “to the Lord God of Israel: ‘Give what is perfect.’” The Hebrew textual tradition has accidentally omitted several words here. The present translation follows the LXX (as do several English versions, cf. NAB, NRSV, TEV). See P. K. McCarter, I Samuel (AB), 247-48, and R. W. Klein, 1 Samuel (WBC), 132. sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30 ; Lev 8:8 , and Deut 33:8 , as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.


Heb “went out.”


The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”


Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).


Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”


Heb “and he did not die.”


Heb “to their place.”


Heb “his,” which could refer to Israel or to Saul.


The translation follows the LXX (“he was delivered”), rather than the MT, which reads, “he acted wickedly.”


Heb “plunderers.”


1 Chr 9:35-36 indicates that Jeiel (= Abiel?) had two sons (among others) named Ner and Kish (see also 1 Sam 9:1 and 1 Chr 8:30 , where some Greek manuscripts include the name Ner, though it is absent in the Hebrew text). If this Kish was the father of Saul and Ner was the father of Abner, then Saul and Abner were cousins. However, according to 1 Chr 8:33 and 9:39 , Ner, not Abiel, was the father of Kish. In this case, Kish and Abner were brothers and Abner was Saul’s uncle. The simplest solution to the problem is to see two men named Kish in the genealogy: Abiel (Jeiel) was the father of Ner and Kish I. Ner was the father of Abner and Kish II. Kish II was the father of Saul. The Kish mentioned in 1 Sam 9:1 was the father of Saul (v.2) and must be identified as Kish II. In this case the genealogy is “gapped,” with Ner being omitted. Abiel was the grandfather of Kish II.


Heb “to the voice of the words of the Lord ” (so KJV).


Heb “what Amalek did to Israel, how he placed against him.”


Heb “he”; the referent (Israel) has been specified in the translation for clarity.


Or perhaps “don’t take pity on” (cf. CEV).


Heb “caused the people to hear.”


Heb “people.”


The LXX has the plural here, “cities.”


The translation follows the LXX and Vulgate which assume a reading וַיָּאָרֶב ( vayya ’ arev , “and he set an ambush,” from the root ארב [’ rv ] with quiescence of alef ) rather than the MT, which has וַיָּרֶב ( vayyareb , “and he contended,” from the root ריב [ ryv ]).


That is, “the dry stream bed.”


The translation follows the Syriac Peshitta and Vulgate which assume a reading אֶסִפְךָ (’ esfÿka , “I sweep you away,” from the root ספה [ sfh ]) rather than the MT אֹסִפְךָ (’ osifÿka , “I am gathering you,” from the root אסף [’ sf ]).


Heb “[as] you enter.”


Heb “all the people.” For clarity “Agag’s” has been supplied in the translation.


The Hebrew text is difficult here. We should probably read וְהַמַּשְׂמַנִּים ( vÿhammasmannim , “the fat ones”) rather than the MT וְהַמִּשְׂנִים ( vÿhammisnim , “the second ones”). However, if the MT is retained, the sense may be as the Jewish commentator Kimchi supposed: the second-born young, thought to be better than the firstlings. (For discussion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel , 123-24.)


Heb “good.”


The MT has here the very odd form נְמִבְזָה ( nÿmivzah) , but this is apparently due to a scribal error. The translation follows instead the Niphal participle נִבְזָה ( nivzah ) .


Heb “and look.”


Heb “and he turned and crossed over.”


At the end of v. 12 the LXX and one Old Latin ms include the following words not found in the MT: “to Saul. And behold, he was offering as a burnt offering to the Lord the best of the spoils that he had brought from the Amalekites.”


Heb “to Saul.”


The words “if that is the case” are supplied in the translation for stylistic reasons.


Heb “they brought them.”


Or perhaps “be quiet.”


The translation follows the Qere and many medieval Hebrew mss in reading the singular (“he said”) rather than the plural (“they said”) of the Kethib . tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.


Heb “anointed.”


Heb “journey.”


The translation follows the LXX, the Syriac Peshitta, and the Targum in reading the second person singular suffix (“you”) rather than the third person plural suffix of the MT (“they”).


Heb “listened to the voice of the Lord .”


Heb “you have done what is evil in the eyes of the Lord .”


Heb “as [in] listening to the voice of the Lord .”


Heb “look.”


Heb “listening.”


The expression “is better” is understood here by ellipsis (see the immediately preceding statement).


Or “from [being].”


Heb “the mouth of the Lord .”


Heb “and your words.”


Heb “he,” but Saul is clearly the referent. A Qumran ms and the LXX include the name “Saul” here.


Heb “splendor,” used here by metonymy as a title for the Lord .


Or perhaps “does not lie.”


Heb “he”; the referent (Saul) has been specified in the translation for clarity.


The MT reading מַעֲדַנֹּת ( ma ’ adannot , literally, “bonds,” used here adverbially, “in bonds”) is difficult. The word is found only here and in Job 38:31 . Part of the problem lies in determining the root of the word. Some scholars have taken it to be from the root ענד (’ nd , “to bind around”), but this assumes a metathesis of two of the letters of the root. Others take it from the root עדן (’ dn ) with the meaning “voluptuously,” but this does not seem to fit the context. It seems better to understand the word to be from the root מעד ( m ’ d , “to totter” or “shake”). In that case it describes the fear that Agag experienced in realizing the mortal danger that he faced as he approached Samuel. This is the way that the LXX translators understood the word, rendering it by the Greek participle τρέμον ( tremon , “trembling”).


Heb “and Agag said.”


The text is difficult here. With the LXX, two Old Latin mss , and the Syriac Peshitta it is probably preferable to delete סָר ( sar , “is past”) of the MT; it looks suspiciously like a dittograph of the following word מַר ( mar , “bitter”). This further affects the interpretation of Agag’s comment. In the MT he comes to Samuel confidently assured that the danger is over (cf. KJV, NASB, NIV “Surely the bitterness of death is past,” along with NLT, CEV). However, it seems more likely that Agag realized that his fortunes had suddenly taken a turn for the worse and that the clemency he had enjoyed from Saul would not be his lot from Samuel. The present translation thus understands Agag to approach not confidently but in the stark realization that his death is imminent (“Surely death is bitter!”). Cf. NAB “So it is bitter death!”; NRSV “Surely this is the bitterness of death”; TEV “What a bitter thing it is to die!”


That is, Samuel.


The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Heb “for I have seen among his sons for me a king.”


Heb “in your hand.”


Heb “say”; KJV, NRSV “name”; NIV “indicate.”


Heb “said.”


In the MT the verb is singular (“he said”), but the translation follows many medieval Hebrew mss and ancient versions in reading the plural (“they said”).


Heb “he”; the referent (Samuel) has been specified in the translation for clarity.


Heb “saw.”


Heb “said”; the words “to himself” are implied, given the secrecy surrounding Samuel’s mission to Bethlehem (v. 2 ).


Heb “his anointed one.”


Heb “don’t look toward.”


Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.


Heb “to the eyes.”


Heb “and caused him to pass before.”


Heb “he” (also in v. 9 ); the referent (Samuel) has been specified in the translation for clarity.


Heb “caused to pass by.”


Heb “caused seven of his sons to pass before Samuel.” This could be taken as referring to seven sons in addition to the three mentioned before this, but 1 Sam 17:12 says Jesse had eight sons, not eleven. 1 Chr 2:13-15 lists only seven sons, including David. However, 1 Chr 27:18 mentions an additional son, named Elihu.


Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.


Heb “and he sent and brought him.”


Or “an injurious spirit”; cf. NLT “a tormenting spirit.” The phrase need not refer to an evil, demonic spirit. The Hebrew word translated “evil” may refer to the character of the spirit or to its effect upon Saul. If the latter, another translation option might be “a mischief-making spirit.”


Heb “and he will play with his hand.”


Heb “and it will be better for you.”


Heb “see.”


Heb “answered and said.”


Heb “mighty man of valor and a man of war.”


Heb “discerning of word.”


Heb “a man of form.”


Heb “a kid of the goats.”


Heb “by the hand of.”


Heb “he loved him.”


Heb “Let David stand before me, for he has found favor in my eyes.”


Heb “would turn aside from upon him.”


The content of –18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. –18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in –18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.


Heb “camps.”


Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”


Heb “to meet.”


Heb “Israel.”


Heb “the man of the space between the two [armies].” See v. 23 .


Heb “his height was six cubits and a span” (cf. KJV, NASB, NRSV). A cubit was approximately eighteen inches, a span nine inches. So, according to the Hebrew tradition, Goliath was about nine feet, nine inches tall (cf. NIV, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres”). However, some Greek witnesses, Josephus, and a manuscript of 1 Samuel from Qumran read “four cubits and a span” here, that is, about six feet, nine inches (cf. NAB “six and a half feet”). This seems more reasonable; it is likely that Goliath’s height was exaggerated as the story was retold. See P. K. McCarter, I Samuel (AB), 286, 291.


The translation follows the Qere and many medieval Hebrew mss in reading “wood,” rather than the “arrow” (the reading of the Kethib ).


Heb “he”; the referent (Goliath) has been specified in the translation for clarity.


The Hebrew text adds “and said to them.”


The translation follows the ancient versions in reading “choose,” (from the root בחר , bkhr ), rather than the MT. The verb in MT ( ברה , brh ) elsewhere means “to eat food”; the sense of “to choose,” required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.


Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.


Following the imperative, the cohortative verbal form indicates purpose/result here.


Heb “all Israel.”


Some mss of the LXX lack vv. 12-31 .


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading “in years,” rather than MT “among men.”


Heb “his.”


Heb “was going and returning.”


Heb “run.”


Heb “officer of the thousand.”


Heb “and your brothers, observe with respect to welfare.”


Heb “and their pledge take.” This probably refers to some type of confirmation that the goods arrived safely. See R. W. Klein, 1 Samuel (WBC), 177. Cf. NIV “bring back some assurance”; NCV “some proof to show me they are all right”; NLT “bring me back a letter from them.”


Heb “all the men of Israel.”


Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.”


Or “entrenchment.”


Heb “the guard of the equipment.”


Heb “according to these words.”


Or “fled.”


Heb “he is coming up.”


Heb “and turns aside humiliation from upon Israel.”


Heb “people.”


Heb “according to this word, saying.”


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


Heb “the anger of Eliab became hot.”


Heb “the wickedness of your heart.”


Heb “Is it not [just] a word?”


Heb “and spoke according to this word.”


Heb “the people.”


Heb “he took him.”


Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”


The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”


Or “Go, and may the Lord be with you” (so NASB, NCV, NRSV).


Heb “he had not tested.”


This Hebrew word occurs only here and its exact meaning is not entirely clear. It refers to a receptacle of some sort and apparently was a common part of a shepherd’s equipment. Here it serves as a depository for the stones that David will use in his sling.


Most LXX mss lack v. 41 .


Many medieval Hebrew mss have “the earth” here, instead of the MT’s “the field.”


Most LXX mss lack the second half of v. 48 .


Most LXX mss lack v. 50 .


Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.


Heb “his”; the referent (Goliath) has been specified in the translation for clarity.


Most LXX mss lack the words “drew it from its sheath.”


Heb “arose and cried out.”


Most of the LXX ms tradition has here “Gath.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Most LXX mss lack 17:55 – 18:5 .


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


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


Heb “the soul of Jonathan was bound with the soul of David.”


Heb “like his [own] soul.” sn On the nature of Jonathan’s love for David, see J. A. Thompson, “The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel,” VT 24 (1974): 334-38.


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


Heb “like his [own] soul.”


Heb “it was good in the eyes of all the people and also in the eyes of the servants of Saul.”


Heb “them.” The masculine plural pronoun apparently refers to the returning soldiers.


Heb “with tambourines, with joy, and with three-stringed instruments.”


Heb “said.” So also in vv. 11, 17 .


The Hebrew text adds here “with his hand.”


Heb “an officer of a thousand.”


Heb “and he went out and came in before the people.” See v. 16 .


Heb “in all his ways.”


Much of the ms evidence for the LXX lacks vv. 17-19 .


Heb “son of valor.”


Heb “Who are my relatives, the clan of my father?” The term חַי ( khay ), traditionally understood as “my life,” is here a rare word meaning “family, kinfolk” (see HALOT 309 s.v. III חַי ). The phrase “clan of my father” may be a scribal gloss explaining the referent of this rare word.


Heb “the matter.”


The final sentence of v. 21 is absent in most LXX mss .


Heb “in the ears of.”


Heb “the king’s.”


Heb “and it was acceptable in the eyes of David.”


Heb “the days were not fulfilled.”


Heb “arose and went.”


Heb “saw and knew.”


Heb “Saul’s.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.


Heb “of David.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.


The final sentence of v. 29 is absent in most LXX mss . tn Heb “all the days.”


Verse 30 is absent in most LXX mss .


Heb “delighted greatly in David.”


Heb “seeking.”


Heb “stay in.”


Heb “and hide yourself.”


Heb “when I see.”


Heb “spoke good with respect to David.”


Heb “good.”


Heb “and he put his life into his hand.”


Heb “and Saul listened to the voice of Jonathan.”


Heb “and he was before him as before.”


Heb “and he struck them down with a great blow.”


Heb “[was] to.”


Heb “and he drove the spear into the wall.”


Heb “fled and escaped.”


Heb “your life.”


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.


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.”


Heb “at the place of its head.”


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.


Heb “he” (also in v. 23 ). the referent (Saul) has been specified in the translation for clarity.


Heb “and he fell down.”


Heb “and he came and said before Jonathan.”


Heb “What is my guilt?”


Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.


The translation follows the Qere , many medieval Hebrew mss , and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).


Heb “without uncovering my ear.”


The LXX and the Syriac Peshitta lack the word “again.”


The infinitive absolute appears before the finite verb for emphasis.


Heb “said,” that is, to himself. So also in v. 25 .


Heb “whatever your soul says, I will do for you.”


Heb “and I must surely sit with the king to eat.” The infinitive absolute appears before the finite verb for emphasis.


Heb “to run.”


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Heb “good.”


Heb “know that the evil is completed from with him.”


Heb “and you must do loyalty.”


Heb “for into a covenant of the Lord you have brought your servant with you.”


Heb “and if there is in me guilt.”


The Hebrew text has simply “the Lord God of Israel.” On the basis of the Syriac version, many reconstruct the text to read “[is] my witness,” which may have fallen out of the text by homoioarcton (an error which is entirely possible if עֵד , ’ ed , “witness,” immediately followed ַָדוִד , “David,” in the original text).


Heb “and uncover your ear.”


Heb “uncover your ear.”


Heb “in peace.”


Heb “cut.” The object of the verb (“covenant”) must be supplied.


The word order is different in the Hebrew text, which reads “and Jonathan cut with the house of David, and the Lord will seek from the hand of the enemies of David.” The translation assumes that the main clauses of the verse have been accidentally transposed in the course of transmission. The first part of the verse (as it stands in MT) belongs with v. 17 , while the second part of the verse actually continues v. 15 .