1SA (First Samuel)
1SA.1 • 1SA.2 • 1SA.3 • 1SA.4 • 1SA.5 • 1SA.6 • 1SA.7 • 1SA.8 • 1SA.9 • 1SA.10 • 1SA.11 • 1SA.12 • 1SA.13 • 1SA.14 • 1SA.15 • 1SA.16 • 1SA.17 • 1SA.18 • 1SA.19 • 1SA.20 • 1SA.21 • 1SA.22 • 1SA.23 • 1SA.24 • 1SA.25 • 1SA.26 • 1SA.27 • 1SA.28 • 1SA.29 • 1SA.30 • 1SA.31
1SA.1
[1SA.1.1] And there was one man from the Ramathaim-watchers, observing from Mount Ephraim, and his name was God-owned, son of Respect, son of High, son of Good, son of Lookout, an Ephrathite. [§]
Va-yhi ish echad min ha-ramataim tzofim me-har Efrayim u-shmo Elkanah ben Yerokham ben Elihu ben Tokhu ben Tzuf Efrati.
This verse introduces Elkanah, a man from the Ramathaim-Zophim region of Mount Ephraim, and details his lineage. 'Va-yhi' means 'and it was'. 'Ish' means 'man'. 'Echad' means 'one'. 'Min' means 'from'. 'Ha-ramataim' refers to Ramathaim, a place name. 'Tzofim' means 'watchers' or 'lookouts'. 'Me-har' means 'from the mountain'. 'Efrayim' is the name of a region, Ephraim. 'U-shmo' means 'and his name'. 'Ben' means 'son of'. The remaining names are genealogical.
[1SA.1.2] And to him were two wives, the name of one was Hannah, and the name of the second was Peninnah. And to Peninnah were born children, but to Hannah, there were no children. [§]
ve-lo sh-tei na-shim sheim a-chat chan-na ve-sheim ha-she-nit pe-nin-na va-ye-hi li-pe-nin-na ye-la-dim u-le-chan-na ein ye-la-dim.
This verse describes Elkanah having two wives, one named Hannah and the other named Peninnah. Peninnah had children, but Hannah did not.
[1SA.1.3] And the man would go up from his city, day after day, to worship and to sacrifice to Yahveh of hosts in Shiloh. And there the two sons of Eli, Chafni and Pinchas, were priests to Yahveh. [§]
ve'aleh ha'ish ha'hu me'iro miyamim yamimah lehishtachavot ulizboach leyahveh tzevaot beshiloh vesham shnei benei eli chafni ufinchas kohanim leyahveh.
This verse describes a man traveling from his city, day by day, to worship and sacrifice to Yahveh of hosts in Shiloh. There, the two sons of Eli, Chafni and Pinchas, are priests to Yahveh.
[1SA.1.4] And it happened on that day, and Elkanah sacrificed, and he gave portions to Peninnah his wife, and to all his sons and his daughters. [§]
Va-yhi ha-yom va-yizbach Elkanah ve-natan lifninah ishto u-lechol baneih u-benotav manot.
This verse describes Elkanah offering sacrifices and giving portions to his wife Peninnah and all his sons and daughters. 'Va-yhi ha-yom' means 'and it happened on that day'. 'Va-yizbach' means 'and he sacrificed'. 'Elkanah' is a proper name. 'Ve-natan' means 'and he gave'. 'Lifninah ishto' means 'to Peninnah his wife'. 'U-lechol baneih u-benotav' means 'and to all his sons and his daughters'. 'Manot' means 'portions'.
[1SA.1.5] And to Hannah, may He give one small portion, because He loves Hannah, and Yahveh has closed her womb. [§]
u-le-chanah yitten manah achat afayim ki et-chanah ahev v’Yahveh sagar rachamah.
This verse describes Hannah receiving a single portion of food, and explains that this is because Yahveh loves Hannah, but has closed her womb. The verse uses ‘manah’ which means portion or allowance. ‘Afayim’ means a small amount. ‘Sagar’ is to close or shut. ‘Rachamah’ means her womb.
[1SA.1.6] And her distress has caused her also to be angry because of her affliction, for Yahveh has closed against her compassion. [§]
vekhi'asata tsarata gam ka'as ba'avor ha're'imah ki sagar Yahveh be'ad rachamah
This verse describes the distress and anger of a woman, and attributes it to Yahveh closing off his compassion. "vekhi'asata" refers to a state of being distressed or angered. "tsarata" means her distress. "gam ka'as" is 'also anger'. "ba'avor ha're'imah" means 'because of her affliction'. "ki sagar Yahveh" means 'for Yahveh has closed'. "be'ad rachamah" means 'against her compassion'.
[1SA.1.7] And thus she will do year by year, according to her ascent to the house of Yahveh, thus you will cause her displeasure, and she will weep, and she will not eat. [§]
ve-khen ya'aseh shanah be-shanah midei 'alotah be-beit Yahveh, khen tak'isenah vatibkeh velo tochal.
This verse describes a yearly ritual where a woman causes displeasure and weeps, and does not eat. 'Khen' means 'thus' or 'so'. 'Yaseh' means 'do' or 'make'. 'Shanah be-shanah' means 'year by year'. 'Midei' means 'according to' or 'each'. 'Alotah' means 'her ascent' or 'her offering'. 'Beit Yahveh' means 'the house of Yahveh'. 'Tak'isenah' means 'you will cause her displeasure'. 'Vatibkeh' means 'and she wept'. 'Velo tochal' means 'and she did not eat'.
[1SA.1.8] And Elkanah, her husband, said to Hannah, "Why do you weep, and why do you not eat, and why is your heart bad? Am I not better to you than ten sons?" [§]
Va-yo-mer la-ah El-ka-na, ee-shah, Kha-na, la-meh teev-kee ve-la-meh lo toe-klee ve-la-meh ye-rah le-va-vekh? Ha-lo a-no-kee tov lakh me-ah-sah-rah ba-neem?
This verse comes from 1 Samuel chapter 1, verse 8. It describes Elkanah speaking to his wife, Hannah, noticing her distress. He asks why she is weeping, why she isn’t eating, and why her heart is bad (sad/grieved). He then asks if he isn't better to her than ten sons.
[1SA.1.9] And Hannah rose after she had eaten in Shiloh, and after she had drunk. And Eli the priest was sitting on the chair near the doorpost of the temple of Yahveh. [§]
Va-ta-kam Chan-nah ach-rei ach-lah be-shi-loh ve-ach-rei sha-toh ve-eh-lee ha-ko-hen yo-shev al ha-kis-seh al me-zoo-zat he-khal Yahveh.
This verse describes Hannah rising after she had eaten in Shiloh and after she had drunk. It then states that Eli the priest was sitting on a chair near the doorpost of the temple of Yahveh.
[1SA.1.10] And she was bitterly distressed in soul, and she prayed upon Yahveh, and she wept, weeping. [§]
vehhee marat nafesh vatitpalel al-Yahveh ubako tihbkeh
This verse describes a woman who is deeply distressed. 'vehhee' means 'and she'. 'marat nafesh' describes a state of bitterness of soul. 'vatitpalel' means 'and she prayed'. 'al-Yahveh' means 'upon Yahveh'. 'ubako' means 'and she wept'. 'tihbkeh' means 'she weeps'. The repetition emphasizes the intensity of her sorrow.
[1SA.1.11] And she vowed a vow and said, "Yahveh of hosts, if you truly see the misery of your female servant and remember me, and do not forget your female servant, then grant your female servant offspring of people. And I will dedicate him to Yahveh all the days of his life, and a priest will not rise up over his head." [§]
Va-tid-dor ne-der va-to-mar Ye-ho-vah tze-va-ot im-ra-oh ti-re-eh ba-a-nee a-ma-tech u-ze-char-ta-nee ve-lo-tish-kach et a-ma-tech ve-na-ta-tah la-a-ma-tech ze-ra a-na-shim u-ne-ta-tee-hu la-Ye-ho-vah kol-ye-mei cha-ya-v u-mor-ah lo-ya-a-leh al-rosh-o.
This verse contains a vow made to Yahveh, the God of hosts. The speaker requests that Yahveh see her affliction, remember her, and not forget her. She vows to give any offspring she has to Yahveh for the entirety of their life, and that they will not dedicate themselves to another god.
[1SA.1.12] And it will be that because she has multiplied her prayers before Yahveh, her husband shall guard her mouth. [§]
vehaya ki hirb’ta lehitpallel lifnei Yahveh ve’eli shomer et piha.
This verse describes a woman who has prayed extensively to Yahveh. It states that her husband should watch her mouth, or be attentive to her speech.
[1SA.1.13] And Hannah, she was speaking about her heart, only her lips were moving and her voice was not heard. And Eli thought of her as drunk. [§]
vekhanah hee medaberet al-libah rak sefateha na'ot vekolah lo yishameh vayachsheveha eli leshikorah.
This verse describes Hannah praying silently. 'Hannah' is a proper noun, so it remains unchanged. 'Medaberet' means 'speaking'. 'Al-libah' means 'about her heart'. 'Rak' means 'only'. 'Sefateha' means 'her lips'. 'Na'ot' means 'moving'. 'Vekolah' means 'and her voice'. 'Lo yishameh' means 'will not be heard'. 'Vayachsheveha' means 'and he thought of her'. 'Eli' is a proper noun, the priest's name. 'Leshikorah' means 'as drunk'.
[1SA.1.14] And the Gods said to them, to me, until when will you make yourselves intoxicated? Remove your wines from upon me. [§]
va-yo-mer ei-le-ha ei-lee ad-ma-tai tis-ta-cha-reen ha-see-ree et-ye-nay-ich mee-ah-lich.
This verse is from Isaiah 3:19. 'Va-yo-mer' means 'and said'. 'Ei-le-ha' is the plural form of 'El', addressed to a feminine plural, meaning 'the Gods to them'. 'Ei-lee' is a poetic address referring to the speaker, meaning 'to me'. 'Ad-ma-tai' means 'until when'. 'Tis-ta-cha-reen' means 'you will make yourselves intoxicated'. 'Ha-see-ree' means 'remove'. 'Et-ye-nay-ich' means 'your wines'. 'Mee-ah-lich' means 'from upon me'.
[1SA.1.15] And Hannah answered and said, "Not my Lord, I am a woman who is bitter of spirit. I have not drunk wine or strong drink, but I pour out my soul before Yahveh." [§]
Va'ta'an Hannah va'tomer lo Adonai, ishah k'shat-ruach anochi v'yayin v'shekhar lo shatiti va'eshpoch et nafshi lifnei Yahveh.
This verse is from 1 Samuel 1:15. It records Hannah's response to Eli the priest, who mistakenly thought she was drunk. She explains that she is not intoxicated but is deeply pouring out her soul to Yahveh in prayer. 'Va'ta'an' means 'and she answered'. 'Hannah' is the name of the woman. 'Va'tomer' means 'and she said'. 'Lo Adonai' means 'not my Lord'. 'Ishah' means 'woman'. 'K'shat-ruach' means 'bitter of spirit'. 'Anochi' means 'I'. 'V'yayin' means 'and wine'. 'V'shekhar' means 'and strong drink'. 'Lo shatiti' means 'I have not drunk'. 'Va'eshpoch' means 'and I pour out'. 'Et nafshi' means 'my soul'. 'Lifnei Yahveh' means 'before Yahveh'.
[1SA.1.16] Do not give your female servant before the daughter of wickedness, for because of the abundance of my conversation and my anger, I have spoken until now. [§]
al-titein et-amatecha lifnei bat-beliya'al ki-merov sichi uche'si dibarti ad-henna
This verse is a plea not to deliver a servant to the daughter of wickedness. It explains that the speaker has spoken harshly due to great conversation and anger up to this point. 'Al-titein' means 'do not give'. 'Et-amatecha' means 'your female servant'. 'Lifnei' means 'before'. 'Bat-beliya'al' means 'daughter of wickedness'. 'Ki' means 'for/because'. 'Merov' means 'abundance of'. 'Sichi' means 'my conversation'. 'Uche'si' means 'my anger'. 'Dibarti' means 'I have spoken'. 'Ad-henna' means 'until now'.
[1SA.1.17] And He answered to me, and said, "Go in peace, and the Gods of Israel will give your request which you asked from Him." [§]
Va-yan eliy va-yomer lekhishalom ve-Elohey Yisrael yitten et-sh'latekh asher sha'alta me'imo.
This verse describes a response to someone who has inquired of God. "Va-yan" means 'and he answered.' "Eliy" means 'to me.' "Va-yomer" means 'and he said.' "Lekishalom" means 'to peace' or 'go in peace.' "Ve-Elohey Yisrael" means 'and the Gods of Israel.' "Yitten" means 'will give.' "Et-sh'latekh" means 'your request.' "Asher sha'alta" means 'which you asked.' "Me'imo" means 'from Him.'
[1SA.1.18] And she said, "May your handmaid find favor in your eyes." And the woman went on her way and ate, and her face was no longer sad. [§]
va-to-mer tim-tsa shif-cha-tcha chen be-ei-necha va-te-lech ha-isha le-dar-ka-ha va-to-chal u-fa-ne-ha lo-hayu-la od.
This verse describes a woman leaving after receiving favor from someone. "Timtsa" means "to find". "Shifchatcha" means "your handmaid". "Chen" means "grace" or "favor". "Be'einecha" means "in your eyes". "Va-te-lech" means "and she went". "Ha-isha" means "the woman". "Le-darcha" means "her way". "Va-tochal" means "and she ate". "U-faneha" means "and her face". "Lo-hayu-la" means "were no longer". "Od" means "still" or "anymore".
[1SA.1.19] They rose early in the morning and bowed down before Yahveh, then they returned and came to their house at Ramathah. Elkanah knew Hannah, his wife, and Yahveh remembered her. [§]
vayashkimu baboker vayishtachavu lifnei yahveh vayashuvu vayavo el-beitam haramata vayeda elqanah et-chanah ishto vayizkereha yahveh.
This verse describes the actions of Elkanah and Hannah after visiting the sanctuary. They woke up early, worshipped before Yahveh, returned home to Ramathah, and then Elkanah knew Hannah, his wife, and Yahveh remembered her. The phrase 'knew' in this context implies intimacy. The final phrase indicates that Yahveh had not forgotten Hannah’s plight.
[1SA.1.20] And it came to pass, after the days had passed, that Hannah conceived and bore a son, and she called his name Samuel, for from Yahveh I asked him. [§]
Va-yhi li-t'kufot ha-yamim va-tahar Hannah va-teled ben va-tikra et-shmo Shmuel ki me-Yahveh sha'alti-yo.
This verse describes the birth of Samuel. 'Va-yhi' means 'and it came to pass'. 'Li-t'kufot ha-yamim' means 'for the periods of the days', or 'after the days'. 'Va-tahar Hannah' means 'and Hannah conceived'. 'Va-teled ben' means 'and she bore a son'. 'Va-tikra et-shmo Shmuel' means 'and she called his name Samuel'. 'Ki me-Yahveh sha'alti-yo' means 'for from Yahveh I asked him'.
[1SA.1.21] And the man Elkanah went with his whole household to sacrifice to Yahveh the yearly sacrifice and his vow. [§]
va-ya'al ha-ish el-kana ve-chol-beito lizboach la-Yahveh et-zevach ha-yamim ve-et-nidro.
This verse describes Elkanah and his whole household going to sacrifice to Yahveh the yearly sacrifice and his vow.
[1SA.1.22] And Hannah did not return, because she said to her husband, "I will remain until the boy is weaned, and I will bring him, and he will appear before Yahveh, and he will dwell there forever." [§]
vekhannah loh alatah ki-amrah le-ishah ad yigamel han-naar vahavi'otio venir'eh et-p'nei Yahveh veyashav sham ad-olam.
This verse describes Hannah's decision not to return home after visiting the sanctuary at Shiloh. She had vowed to dedicate her son, Samuel, to Yahveh. She intends to remain with Samuel until he is weaned and then bring him to Yahveh's face, meaning to present him for service, so he may dwell there forever.
[1SA.1.23] And Elkanah, her husband, said to her, "Do what is good in your eyes, remain until you wean him." But may Yahveh establish His word. And the woman remained and nursed her son until she weaned him. [§]
va-yo-mer lah ele-kan-ah ee-shah-hah ah-see ha-tov be-ayin-ah-heech shvee ad-gam-lekh oh-toh ahkh ya-kem Yahveh et-deh-vah-roh va-teh-shev ha-eesh-shah va-tee-nek et-beh-nah ahd-gam-lah-toh oh-toh
This verse describes Elkanah speaking to his wife. He tells her to remain until she has weaned her son, and expresses confidence that Yahveh will fulfill His word. The verse then states that the woman remained and nursed her son until she weaned him.
[1SA.1.24] And she brought him with her, as she had vowed, with bulls three and one ephah of flour and a skin of wine, and she brought him to the house of Yahveh Shiloh, and the boy was a boy. [§]
Va-ta-a-leh-hu im-mah ka-asher ge-ma-lat-tu be-pa-rim sh-lo-shah ve-ei-pah a-chat kemach ve-nevel yain va-te-vie-hu beit-Yahveh Shi-loh ve-ha-na-ar na-ar.
This verse describes Hannah bringing Samuel to the temple at Shiloh to dedicate him to Yahveh. 'Va-ta-a-leh-hu im-mah' means 'and she brought him with her'. 'Ka-asher ge-ma-lat-tu' signifies 'as she had vowed'. 'Be-pa-rim sh-lo-shah' denotes 'with bulls three'. 'Ve-ei-pah a-chat kemach' translates to 'and one ephah of flour'. 'Ve-nevel yain' means 'and a skin of wine'. 'Va-te-vie-hu beit-Yahveh Shi-loh' translates as 'and she brought him to the house of Yahveh Shiloh'. 'Ve-ha-na-ar na-ar' means 'and the boy was a boy'.
[1SA.1.25] And they slaughtered the calf, and they brought the young man to Eli. [§]
va-yish-cha-tu et-ha-par va-ya-viu et-ha-na-ar el-e-li
This verse describes the offering of a calf and the bringing of a young man to Eli. 'Va-yish-cha-tu' means 'and they slaughtered'. 'Et-ha-par' means 'the calf'. 'Va-ya-viu' means 'and they brought'. 'Et-ha-na-ar' means 'the young man'. 'El-e-li' means 'to Eli'.
[1SA.1.26] And she said, "My Lord, as your life lives, my Lord, I am the woman standing with you here to pray to Yahveh." [§]
va-to-mer bee adonai chai naf-she-cha adonai anee ha-ee-sha ha-nee-tze-vet im-cha ba-zeh le-heet-pa-lel el-Yahveh.
This verse comes from 1 Samuel 1:15. It is spoken by Hannah to Eli the priest. The verse contains repetitions of 'Adonai' and uses 'Yahveh' to refer to the God of Israel. 'Chai naf-she-cha' is an oath meaning 'as your life lives.' 'Ba-zeh' translates to 'here' or 'in this place.' 'Le-heet-pa-lel' means 'to pray'.
[1SA.1.27] I prayed for this young man, and Yahveh gave to me my request which I asked from Him. [§]
el-han-na-ar ha-zeh hit-pal-alti vay-tein Yahveh lee et-she-e-lah-tee asher sha-al-tee me-eem-o.
This verse describes a prayer offered for a young man. The speaker states that they prayed for this young man, and that Yahveh granted them the request they made regarding him. "El" refers to God. "Han-na-ar" means 'the young man'. "Ha-zeh" means 'this'. "Hit-pal-alti" means 'I prayed'. "Vay-tein" means 'and gave'. "Yahveh" is the proper name of God. "Lee" means 'to me'. "Et-she-e-lah-tee" means 'my request'. "Asher" means 'which'. "Sha-al-tee" means 'I asked'. "Me-eem-o" means 'from Him'.
[1SA.1.28] And also I gave him to Yahveh all the days that he was Saul to Yahveh, and they bowed down there to Yahveh. [§]
və·gam ʾā·nō·ḵî hiš·ʾil·tî·hu la·YHVH kāl·ha·yā·mîm ʾă·šer hā·yāh hūʾ šāʾūl la·YHVH vayyištəḥăwū šām la·YHVH.
This verse describes a lending or giving of Saul to Yahveh. It further states that they bowed down in that place to Yahveh. The pronoun 'I' is present, indicating the speaker also participated in this act. It is important to note 'YHVH' is rendered as 'Yahveh' and understood to be a proper name.
1SA.2
[1SA.2.1] And Hannah prayed and said, “My heart exults in Yahveh. My horn is exalted in Yahveh. My mouth is wide against my enemies, for I rejoice in your salvation.” [§]
va-tit-pa-lel chan-nah va-to-mar a-latz li-bi ba-Yahveh ra-mah kar-ni ba-Yahveh ra-chav pi al-oy-vai ki sa-machti bi-ye-shua-tech-ah.
This verse describes Hannah’s prayer. ‘Titpallel’ means ‘she prayed’. ‘Chanah’ is Hannah’s name. ‘To-mar’ means ‘she said’. ‘Alatz’ means ‘exult’. ‘Libi’ means ‘my heart’. ‘Ba-Yahveh’ means ‘in Yahveh’. ‘Ramah’ means ‘is exalted’. ‘Karni’ means ‘my horn’. ‘Rachav’ means ‘is wide’. ‘Pi’ means ‘my mouth’. ‘Al-oyvai’ means ‘against my enemies’. ‘Ki’ means ‘for’. ‘Samachti’ means ‘I rejoiced’. ‘Bi-yeshuat-echah’ means ‘in your salvation.’
[1SA.2.2] There is no holy one like Yahveh, for there is none besides you, and there is no rock like our Gods. [§]
Ain-qadosh kah-Yahveh ki ain bil-teh-khah veh-ain tzur keh-Elohei-nu.
This verse asserts the uniqueness of Yahveh and the Gods. 'Ain' means 'there is not'. 'Qadosh' means 'holy'. 'Kah' means 'like' or 'as'. 'Bil-teh-khah' means 'besides you' or 'other than you'. 'Tzur' means 'rock'. 'Elohei-nu' means 'our Gods'.
[1SA.2.3] Do not multiply speaking exalted things, let excess come forth from your mouths, for God knows knowledges, and falsehoods are not devised by Him. [§]
al tarbu tedabru govah govah yetze ataq mipichem ki el deot Yahveh velo nitchnu alilot.
This verse contains several key names and concepts. "al" means "not". "tarbu" is a command meaning "multiply" or "increase". "tedabru" means "you speak". "goah goah" is a repetition for emphasis meaning "height" or "exalted things". "yetze" means "let it come forth". "ataq" means "excess" or "abundance". "mipichem" means "from your mouths". "ki" means "for". "el" means "God". "deot" means "knowledges". "Yahveh" is the proper name of God. "velo" means "and not". "nitchnu" means "are devised". "alilot" means "falsehoods". Essentially, the verse warns against speaking arrogantly or excessively, as God knows all things and falsehoods are not part of His plan.
[1SA.2.4] The bow of heroes is broken, and the weak have armed themselves with strength. [§]
keshet giborim khatim, venikshalim azru khayil.
keshet means bow. giborim is the plural of gibor, meaning heroes or strong ones. khatim means to bind or to tie. venikshalim means and the weak or stumbling ones. azru means they girded or armed. khayil means strength or force.
[1SA.2.5] The full are hired for bread, and the hungry cease. Until the barren one gives birth to seven, and the one with many sons is desolate. [§]
səḇê‘îm ba-leḥem niśḵāru u-rə‘êḇîm ḥādelū ‘ad-‘ăqārā yāledā šiv‘ā wə-rabbāt bānîm ʾuməlālā
This verse uses poetic parallelism to express a reversal of fortune. It describes a situation where the full are hired out for bread and the hungry are satisfied. It then continues with a metaphorical image of a barren woman bearing seven children, and a woman with many sons becoming desolate. This verse speaks to a time when normal expectations are upended.
[1SA.2.6] Yahveh causes to die and causes to live. Yahveh causes to descend to the underworld and causes to ascend. [§]
Yahveh memit umechayeh, morid sheol vayya'al.
This verse describes Yahveh's power over life and death, and descending and ascending. 'Memit' means 'kills' or 'causes to die'. 'Umechayeh' means 'and causes to live'. 'Morid' means 'causes to descend'. 'Sheol' is the underworld, the place of the dead. 'Vayya'al' means 'and causes to ascend'.
[1SA.2.7] Yahveh grants inheritance and enriches. He humbles, even exalts. [§]
Yahveh morish u'ma'ashir mashpil af-meromem.
This verse describes actions attributed to Yahveh. 'Morish' means to inherit or possess, but in this context, it signifies granting inheritance. 'Ma'ashir' means to enrich or make wealthy. 'Mashpil' means to humble or bring low. 'Af-meromem' means even to exalt or raise up. The 'af' adds emphasis – 'even'.
[1SA.2.8] He raises up the poor from dust and lifts up the needy from the refuse heap, to seat them with nobles and He will inherit them a throne of glory. For to Yahveh belong the ends of the earth, and He has set the world upon them. [§]
mekeem meafar dal meashpot yarim evyon lehoseev im-nedivim ve-kisse kabod yanheilem ki la-Yahveh metsukei erets vayeshet aleihem tevel.
This verse describes God raising up the poor and needy and seating them with princes. It emphasizes God’s power over the earth and His bestowal of the world upon them. 'Mekeem' means 'raising up'. 'Meafar' means 'from dust'. 'Dal' means 'poor'. 'Meashpot' means 'from the refuse heap'. 'Yarim' means 'lifts up'. 'Evyon' means 'the needy'. 'Lehoseev' means 'to seat'. 'Im-nedivim' means 'with nobles'. 'Kisse kabod' means 'throne of glory'. 'Yanheilem' means 'He will inherit them'. 'Ki la-Yahveh' means 'For to Yahveh'. 'Metsukei erets' means 'the ends of the earth'. 'Vayeshet aleihem tevel' means 'and He has set the world upon them'.
[1SA.2.9] He will guard the feet of his pious ones, and the wicked will be struck down in darkness, for not by strength will a man prevail. [§]
rag-lay kha-see-daw yeesh-mor, oo-resh-ah-eem ba-kho-shekh yid-dah-mu, kee-lo be-ko-akh yig-bar-eesh.
This verse speaks about the protection God provides to the righteous and the fate of the wicked. 'Raglay' means 'feet', referring to the steps or path of the righteous. 'Khasidav' means 'his pious ones'. 'Yishmor' means 'he will guard'. 'Resha'im' means 'the wicked'. 'Bakhoshekh' means 'in darkness'. 'Yiddamu' means 'they will be silent' or 'they will be struck down'. 'Kee-lo' means 'for not'. 'Bekhoakh' means 'by strength'. 'Yigbar-eesh' means 'a man will prevail'.
[1SA.2.10] Yahveh, they will strike down those who contend with Him. Yahveh will thunder in the heavens. Yahveh will judge the ends of the earth. And He will give strength to His king, and elevate the horn of His anointed one. [§]
Yahveh, they will strike down those who contend with Him. Yahveh will thunder in the heavens. Yahveh will judge the ends of the earth. And He will give strength to His king, and elevate the horn of His anointed one.
This verse describes Yahveh's power and authority. It begins with a declaration that those who oppose Yahveh will be defeated. This is followed by imagery of Yahveh’s dominion over all creation - the heavens and the earth. The verse concludes with a promise of strength given to Yahveh's king and exaltation of His chosen one – the anointed one.
[1SA.2.11] And Elkanah went to Ramathah, to his house, and the boy was ministering to Yahveh before Eli the priest. [§]
vayelekh elqanah haramata al-beyto vehana'ar hayah mesha'ret et-yahveh et-p'ney eli hakkohen.
This verse describes Elkanah going to Ramathah, his home, and Samuel ministering to Yahveh before Eli the priest. Let's break down the names: 'Elqanah' is a proper name, so it remains unchanged. 'Haramata' is a place name, Ramathah. 'Beyto' means his house. 'Hana'ar' means the boy. 'Yahveh' is the proper name of God. 'Eli' is a proper name, Eli, the priest. 'Hakkohen' means the priest.
[1SA.2.12] And the sons of Eli were sons of worthlessness, they did not know Yahveh. [§]
u'v'nei Eli b'nei Beliya'al lo yadu et-Yahveh.
This verse states that the sons of Eli did not know Yahveh. 'B'nei' means 'sons of'. 'Eli' is a proper noun, a person's name. 'Beliya'al' means 'worthlessness' or 'wickedness', hence 'sons of worthlessness'. 'Lo yadu' means 'did not know'. 'Et-Yahveh' means 'Yahveh', with 'et' being a grammatical marker.
[1SA.2.13] And the judgment of the priests belongs to the people. Every man who sacrifices a sacrifice, and a young man of the priest comes, [taking] the boiled flesh of the sacrifice, and the fork of three teeth [is] in his hand. [§]
u-mish-pat ha-ko-ha-neem et-ha-am; kol-ish zo-ve-ach ze-vach u-va na-ar ha-ko-hen ke-vas-shel ha-ba-sar ve-ha-maz-leg shlo-sh-ha-shin-nay-im be-ya-do.
This verse describes the priests’ portion of the sacrifices offered by the people. It details how a young priest takes the boiled flesh of the sacrifice, and holds a three-pronged fork in his hand.
[1SA.2.14] And he shall strike the basin, or the pot, or the cooking vessel, or the clay vessel; everything that the fork brings up, the priest shall take it in that. Thus shall they do for all Israel who come there to Shiloh. [§]
vehikka bakkiyor o badud o baqalachat o baparur kol asher yaale hamazleg yikach hakohen bo kacha yaasu lekhol yisrael habaim sham beshilo
This verse describes a purification ritual involving a fork (mazleg) used to retrieve items that have come into contact with a corpse. The items are then used in a purification offering. 'Kiyor' refers to a metal basin, 'dud' to a pot, 'kalachat' to a cooking vessel, and 'parur' to a clay vessel. The priest takes whatever the fork retrieves and uses it in a purification ritual for all Israelites who came to Shiloh.
[1SA.2.15] Also, before they offer the fat, a young priest comes and says to the man who is sacrificing, "Give raw meat to roast for the priest, and do not let him take from you boiled meat, but only living [meat]." [§]
Gam beterem yakteru et hachelev ubah na'ar hakohen veamar la'ish hazoveach tena basar litzlot lakohen velo yikach mimcha basar mebushal ki im chai.
This verse describes the procedure for a peace offering. Before the fat is offered, a young priest comes to the person making the sacrifice and asks them to provide raw meat for the priest to roast. The priest is only allowed to take raw meat, not boiled meat.
[1SA.2.16] And the man said to him, “A young animal you shall offer as a burnt offering today, and take for yourself as your soul desires. And he said to him, “Now you shall give, and if not, I have taken it by force.” [§]
Va-yomer elav ha-ish, kater yak-ti-run kay-yom ha-helev, ve-kach-lecha ka-asher te-aveh naf-shecha, ve-amar lo ki ata-ta titen, ve-im lo lakhati be-chazkah.
This verse describes a man speaking to another, offering him a choice. He proposes that they offer a young animal as a burnt offering today, and that the second man may take whatever his soul desires from it. He then states that if he does not give, he will take it by force.
[1SA.2.17] And the sin of the young men was very great before Yahveh, because the people despised the offering of Yahveh. [§]
va-tee hee-ee kha-taht ha-ne-ah-reem ge-do-lah me-od et-pe-nee Yahveh kee nee-at-zoo ha-ah-na-sheem et-min-khat Yahveh.
This verse discusses the sin of the young men being great before Yahveh, because the people despised the offering of Yahveh. 'Va-tee hee-ee' indicates a past tense action. 'Kha-taht' means sin. 'Ha-ne-ah-reem' refers to the young men. 'Ge-do-lah' means great. 'Me-od' means very. 'Et-pe-nee' means before. 'Nee-at-zoo' means they despised. 'Ha-ah-na-sheem' means the people. 'Min-khat' means offering.
[1SA.2.18] And Samuel was serving before the face of Yahveh, a young man wearing a linen ephod. [§]
u-shmu-el me-sha-ret et-penei Yahveh na-ar kha-gur e-fod bad
This verse describes Samuel serving before Yahveh as a young man wearing a linen ephod. 'U-shmu-el' means 'and Samuel'. 'Me-sha-ret' means 'serving'. 'Et-penei' is a grammatical construct meaning 'before the face of'. 'Yahveh' is the proper name of God. 'Na-ar' means 'young man' or 'boy'. 'Kha-gur' means 'girt' or 'wearing'. 'E-fod' is a priestly garment. 'Bad' means 'linen'.
[1SA.2.19] And his mother will make for him a small garment, and she will bring it to him day by day as she ascends with her husband to offer the days’ sacrifice. [§]
oo-meh-eel kah-ton tah-ah-seh-loh ee-mo vuh-hah-ahl-tah lo mee-yah-mim yah-mee-mah bah-ah-loh-tah ah-teh ee-shah-ho leez-bo ah-teh zeh-vah-kh hah-yah-mim
This verse describes the making of a small garment for a child. The child’s mother creates the garment, and it is brought to the child during the days when its father ascends to offer a sacrifice. The 'days' refer to a period of time when the father performs a ritual offering.
[1SA.2.20] And blessed was Elkanah and his wife, and he said, "May Yahveh grant you offspring from this woman, in place of the request which she asked of Yahveh." And they went to their place. [§]
oo-ve-rach A-lei-kah et el-kah-nah ve-et ish-to ve-ah-mar yah-sem Yahveh le-kah zeh-rah min ha-ish-ah ha-zoht ta-chat ha-sheh-elah ah-sher shah-al la-Yahveh ve-hal-chu li-me-ko-moh.
This verse describes Hannah’s prayer and the resulting prophecy given to her and her husband Elkanah. It details a blessing upon them and a promise of a child in place of the sorrow they have experienced. The names used here are significant: ‘Elkanah’ (God has possessed), ‘El’ (God), and ‘YHVH’ (Yahveh).
[1SA.2.21] For Yahveh visited Hannah, and she conceived and bore three sons and two daughters. And the young man Samuel grew up with Yahveh. [§]
ki pakad Yahveh et Hannah vatahar vateled shloshah banim ushtei banot vayigdal hanna'ar Shmuel im-Yahveh.
This verse describes Hannah’s conceiving and bearing children after being visited by Yahveh. It states she bore three sons and two daughters, and the boy Samuel grew up with Yahveh.
[1SA.2.22] And Eli was very old, and he heard all that his sons did to all Israel, and about their lying with the women who assembled at the entrance of the tent of meeting. [§]
ve-eliy zaken me-od ve-shama et kol asher ya-asun banav le-kol yisrael ve-et asher yishkhevun et ha-nashim ha-tzoveot petach ohel moed.
This verse describes an elderly man who hears about the actions of his sons and their interactions with women near the tent of meeting. 'El' appears as part of the name 'Eli', and refers to God. 'Zaken' means old or elderly. 'Shama' means to hear. 'Banav' means his sons. 'Yisrael' is Israel. 'Nashim' means women. 'Tzoveot' refers to those who gather or assemble. 'Ohel moed' is the tent of meeting.
[1SA.2.23] And he said to them, "Why do you do such things of which I hear evil words from all these people?" [§]
Va-yo-mer la-hem la-mah ta-a-son ka-dva-rim ha-eh-leh ah-sher a-no-chi sho-may-ah et-div-re-chem ra-eem me-et kol-ha-am eh-leh.
This verse begins with 'and he said to them'. 'Lahhem' means 'to them'. 'Lamah' asks 'why'. 'Ta-a-son' is a verb meaning 'you do'. 'Ka-dva-rim' means 'like things' or 'such things'. 'Ha-eh-leh' is 'these'. 'Ah-sher' means 'that' or 'which'. 'A-no-chi' is 'I'. 'Sho-may-ah' is 'hearing'. 'Et' is a grammatical particle. 'Div-re-chem' is 'your words'. 'Ra-eem' is 'evil' or 'bad'. 'Me-et' means 'from'. 'Kol-ha-am' is 'all the people'. 'Eh-leh' is 'these'.
[1SA.2.24] Not my sons, for the report that I hear is not good: those who cause the people of Yahveh to transgress. [§]
Al banai ki lo tovah hashemudah asher anochi shomea ma'avirim am-Yahveh.
This verse begins with 'Al,' meaning 'not,' followed by 'banai,' meaning 'my sons.' 'Ki' means 'for' or 'because.' 'Lo tovah' means 'not good.' 'Hashemudah' refers to 'the report' or 'the hearing.' 'Asher' signifies 'that' or 'which.' 'Anochi' means 'I.' 'Shomea' means 'hearing.' 'Ma'avirim' means 'those who cause to pass over' or 'those who transgress.' 'Am-Yahveh' means 'the people of Yahveh'.
[1SA.2.25] If a person sins against another person, and pleads to the Gods, and if a person sins against Yahveh, who will plead to Him? And they will not listen to the voice of their father, for Yahveh desires to kill them. [§]
Im-yekhata ish le-ish u-pil-lo Elohim, ve-im la-Yahveh yekhata-ish, mi yit-pa-lel-lo? Ve-lo yish-me-u le-kol av-i-hem, ki-kha-fetz Yahveh la-ha-mit-am.
This verse discusses sinning against another person versus sinning against Yahveh. It states that if a person sins against another, the Gods will intercede. However, if a person sins against Yahveh, who will intercede for them? It concludes that they will not listen to the voice of their father, because Yahveh desires to kill them.
[1SA.2.26] And the boy Samuel was walking and growing, and he was good, both with Yahveh and with people. [§]
vehannahar shemuel holekh vegadel vatov gam im-yahveh gam im-anashim.
This verse describes the boy Samuel growing up and being in good standing both with Yahveh and with people. 'Vehannahar' means 'and the boy'. 'Shemuel' is the name Samuel. 'Holekh vegadel' means 'walking and growing'. 'Vatov' means 'and was good'. 'Gam im-Yahveh' means 'also with Yahveh'. 'Gam im-anashim' means 'also with people'.
[1SA.2.27] And a man of the Gods came to Eli, and he said to him, “Thus says Yahveh: ‘Did I reveal myself to your ancestral house when they were in Egypt, to the house of Pharaoh?’” [§]
Va-yo-vo ish-elo-him el-e-lee, va-yo-mer e-lav koh amar Yahveh, ha-nig-loh nig-leeti el-beit avi-cha bi-hyotam be-mitz-raim le-beit Par-oh.
This verse describes a man of the Gods coming to Eli and delivering a message from Yahveh. ‘Ish elohim’ literally means ‘man of Gods’, suggesting someone who interacts with the divine beings. ‘Elee’ is Eli's name. ‘Koh amar Yahveh’ means ‘thus says Yahveh’. The verse details that Yahveh revealed himself to Eli’s ancestral house while they were in Egypt, specifically to the house of Pharaoh.
[1SA.2.28] And I will choose him from all the tribes of Israel to be a priest for me, to ascend my altar to burn incense, to carry the ephod before me, and I gave to the house of your father all the offering of the people of Israel. [§]
oo-vah-chore oh-toh mee-kahl shiv-tay yis-rah-el lee le-koh-hen la-ah-loht al miz-beh-hee le-hak-teer ket-o-ret la-soh-et eh-phode le-pah-nai va-et-nah le-bayt ah-vee et-kahl ee-shee ben-ay yis-rah-el.
This verse describes God choosing a priest from all the tribes of Israel. The priest is chosen to ascend the altar, to burn incense, to carry the ephod before God, and this privilege is given to the house of the speaker’s father among all the people of Israel.
[1SA.2.29] Why do you despise my sacrifice and my offering, which I commanded in the dwelling place? And you honor your sons more than me, to heal them from the first of all the offerings of Israel to my people. [§]
Lah-mah tee-veh-ah-too beh-zeev-hee oo-veem-nee-chah-tee ah-sher tzee-vee-tee mah-ohn vat-teh-kah-bed et-bah-nay-kah mee-meh-nee leh-hav-ree-ah-chem may-ray-sheet kol-min-chah Yees-rah-el le-ah-mee.
This verse questions why offerings are rejected and highlights a perceived favoritism towards the sons of the speaker over the speaker themselves, with a reward being given to them from the beginning of all the offerings of Israel to the people.
[1SA.2.30] Therefore, says Yahveh, the God of Israel, I said that your house and the house of your father will walk before me forever. But now, says Yahveh, far be it from me that I should do such a thing! For I will honor those who honor me, and those who despise me will be brought low. [§]
lakhen ne'um-Yahveh Elohim Yisrael amur amar'ti beith'cha ubeith avi'cha yithalekhu lefanai ad-olam ve'atah ne'um-Yahveh chalilah li ki mekhabday ekhabed uvozai yekallu.
This verse begins with a connective word 'therefore' and introduces a saying of Yahveh, the God of Israel. It refers to the houses of the speaker and their father, stating they will walk before Yahveh forever. The verse then declares that Yahveh will honor those who honor Him, and those who despise Him will be diminished.
[1SA.2.31] Behold, days are coming and I will cut off your arm and the arm of the house of your father from being old in your house. [§]
hinneh yamim ba'im vegada'ti et zro'acha ve'et zro'a beit avicha mihiyot zaken bebeytecha.
This verse uses several key terms. "Hinneh" means "Behold". "Yamim" is "days". "Ba'im" is "coming". "Gadati" means "I will cut off". "Zro'acha" is "your arm". "Beit avicha" is "the house of your father". "Mihiyot" means "from being". "Zaken" means "old". "Beytecha" is "in your house".
[1SA.2.32] And you shall observe a narrow dwelling of the Gods in all that they do for Israel, and there will not be an old person in your house for all your days. [§]
vehiyata tsar ma'on bekhol asher yeitiv et Yisrael velo yiheyeh zaken bebeytecha kol hayamim.
This verse contains several names and terms for God. "Tsar" means "narrow" or "distress," but is used here as a divine epithet. "Ma'on" means "habitation" or "dwelling." "Yisrael" is the name of the people, Israel. The verb forms indicate commands or statements of future events. The verse speaks of observing a narrow dwelling of the Gods in all that they do for Israel, and that no one in your house will be old during all your days.
[1SA.2.33] And no man will destroy from among my altar to extinguish your eyes and to make your soul prosper, and all the increase of your house will die as men. [§]
ve-ish lo-akhrit lekha me-am mizbekhi lekhalot et einekha ve-ladiv et nafshekha ve-kol marbitei beitkha yamutu anashim.
This verse contains several names and terms relating to God and judgment. "Ish" means man. "Mizbekhi" is related to the altar. The verse describes a curse, stating that no man will destroy from among your altar to extinguish your eyes and to make your soul prosper, and all the increase of your house will die as men. The phrasing is deliberately archaic and emphasizes the totality of the curse.
[1SA.2.34] And this is the sign to you that will come to the two sons of you, to Hophni and Phinehas. On one day both of them will die. [§]
ve-zeh lekha ha-ot asher yavo el-shnei baneicha el-chafni ufincchas beyom echad yamutu shneihem.
This verse describes a sign that will come to the two sons of Eli, Hophni and Phinehas. The sign is that they will both die on the same day. 'Ve-zeh' means 'and this'. 'Lekha' means 'to you'. 'Ha-ot' means 'the sign'. 'Asher' means 'that'. 'Yavo' means 'will come'. 'El-shnei baneicha' means 'to the two sons of you'. 'El-chafni ufincchas' means 'to Hophni and Phinehas'. 'Beyom echad' means 'on one day'. 'Yamutu' means 'will die'. 'Shneihem' means 'both of them'.
[1SA.2.35] And I will establish for myself a faithful priest, as he acts according to my heart and within my soul. And I will build for him a faithful house, and he will walk before my anointed one all of his days. [§]
va-he-kee-mo-tee lee ko-hen ne-eh-man ka-ah-sher bil-vah-vee oo-ve-naf-shee ya-ah-seh oo-vah-nee-tee loh bah-yeet ne-eh-man ve-heet-hah-lech lif-nei-mish-hee-chee kol-hah-yah-meem.
This verse describes God establishing a faithful priest, acting according to God’s heart and soul, building him a faithful house, and walking before the anointed one all of his days. 'Kohen' refers to a priest, and 'mish-hee-chee' means 'anointed one'.
[1SA.2.36] And it will be that every one remaining in your house will come to worship Yahveh, to obtain silver and a loaf of bread. And he will say, “Please accept me among one of the priesthoods, to eat bread.” [§]
veha’yah kol-hanot’ar be-beyt’cha yavo lehishtachavot lo la’agorat kesef vechikkart-lachem ve’amar sefacheyni na el-achat hakk’hunot le’echol pat-lachem.
This verse describes a situation where someone remaining in a household will come to worship the Gods, offering silver and a loaf of bread. They then ask to be included among the priests to eat bread.
1SA.3
[1SA.3.1] And the young person Samuel served Yahveh before Eli, and the word of Yahveh was rare in those days; there was no easily received vision. [§]
veha-na'ar shmu'el mesha-ret et-Yahveh lifnei Eli u-devar-Yahveh haya yakar bayamim hahem ein hazon nifrad.
This verse describes Samuel serving Yahveh before Eli, and notes that messages from Yahveh were rare and not easily received during that time. 'Na'ar' means young person or boy. 'Mesha-ret' means serving. 'Lifnei' means before. 'Eli' is a name. 'Devar' means word or message. 'Haya' means was. 'Yakar' means precious, valuable, or rare. 'Bayamim hahem' means in those days. 'Ein' means there is not. 'Hazon' means vision or prophecy. 'Nifrad' means broken forth or easily received.
[1SA.3.2] And it happened on that day that Eli was lying in his place, and his eyes began to grow dim, so that he could not see. [§]
va-yhi ba-yom ha-hu ve-eli shochev bi-mekomo ve-einav hechelu kehot lo yuchal lir'ot
This verse describes Eli, a priest, becoming blind. 'Va-yhi' means 'and it happened'. 'Ba-yom ha-hu' means 'on that day'. 'Ve-eli' means 'and Eli'. 'Shochev' means 'lying'. 'Bi-mekomo' means 'in his place'. 'Ve-einav' means 'and his eyes'. 'Hechelu' means 'began'. 'Kehot' means 'to grow dim'. 'Lo yuchal' means 'not able'. 'Lir'ot' means 'to see'.
[1SA.3.3] And the lamp of the Gods had not yet been extinguished, and Samuel was lying in the temple of Yahveh, where the ark of the Gods was. [§]
ve-ner elohim terem yikbeh u-shmuel shochev be-heichal yahveh asher-sham aron elohim.
This verse describes the lamp of the Gods not being extinguished while Samuel slept in the temple of Yahveh, where the ark of the Gods was located. 'Terem' means 'before' or 'until', implying the lamp had not gone out up to that point. 'Heichal' refers to the temple or sanctuary. 'Aron' means 'ark'.
[1SA.3.4] And Yahveh called to Samuel and said, "Here I am." [§]
Va-yik-rah Yahveh el-Shmu-el va-yo-mer hin-nei.
This verse describes Yahveh calling to Samuel and Samuel responding. 'Va-yik-rah' means 'and called'. 'Yahveh' is the proper name of God. 'el' means 'to' or 'toward'. 'Shmu-el' is the name Samuel. 'va-yo-mer' means 'and said'. 'hin-nei' means 'here I am'.
[1SA.3.5] And he ran to God and said, "Here I am, because you called to me." And God said, "I did not call. Lie down again." And he went and lay down. [§]
va-yaratz el-eli va-yomer hini ki-karata li va-yomer lo-karati shuv shkab va-yelech va-yishkab.
This verse describes a situation where someone runs to Eli, believing Eli called to them. Eli denies calling and instructs them to lie back down. The words breakdown as follows: 'va-yaratz' means 'and he ran'; 'el-eli' means 'to God'; 'va-yomer' means 'and he said'; 'hini' means 'here I am'; 'ki-karata li' means 'because you called to me'; 'va-yomer' means 'and he said'; 'lo-karati' means 'I did not call'; 'shuv' means 'again'; 'shkab' means 'lie down'; 'va-yelech' means 'and he went'; 'va-yishkab' means 'and he lay down'.
[1SA.3.6] And Yahveh added, still calling Samuel, and Samuel rose and went to Eli and said, "Here I am, because you called me." And Eli said, "I did not call, my son, lie down again." [§]
VaYosef Yahveh qera od shmuel, VaYakum shmuel VaYelech el-eli, VaYomer hinni ki qarat li, VaYomer lo-qarati beni shuv shekab.
This verse describes a situation where Samuel is called by Yahveh, but Eli, the priest, denies having called him. 'VaYosef' means 'and added'. 'Qera' means 'called'. 'Od' means 'still' or 'again'. 'Shmuel' is Samuel's name. 'VaYakum' means 'and he rose'. 'VaYelech' means 'and he went'. 'El-eli' is 'to Eli'. 'Hinni' means 'here I am'. 'Ki' means 'that' or 'because'. 'Qarat li' means 'you called me'. 'Lo-qarati' means 'I did not call'. 'Beni' means 'my son'. 'Shuv' means 'again'. 'Shekab' means 'lie down'.
[1SA.3.7] And Samuel had not yet known Yahveh, and the word of Yahveh had not yet been revealed to him. [§]
oo-shmu-el te-rem ya-da et-Yahveh v-te-rem yi-ga-leh el-av de-var-Yahveh
This verse describes Samuel before he knew Yahveh and before the word of Yahveh was revealed to him. The name 'Samuel' is retained as it is a proper noun. 'Terem' means 'before'. 'Yada' means 'to know'. 'Yigaleh' means 'to be revealed'. 'Devar' means 'word'.
[1SA.3.8] And Yahveh continued to call Samuel in the third instance, and he arose and went to Eli, and said, "Here I am, for you have called me." And Eli understood that Yahveh was calling the boy. [§]
Va-yosef Yahveh qra-shmuel ba-shlishit, va-yaqam va-yelech el-Eli, va-yomer hineni ki qrata li, va-yaven Eli ki Yahveh qore la-na'ar.
This verse describes the third time that Yahveh calls Samuel. Samuel responds, saying 'Here I am, for you have called me.' Eli then understands that Yahveh is calling the young boy.
[1SA.3.9] And God said to Samuel, "Go, lie down, and it will be that if He calls to you, you will say, ‘Speak, Yahveh, for your servant is listening.’" And Samuel went and lay down in his place. [§]
va-yo-mer ay-lee leesh-moo-el lekh sh-khav ve-ha-ya im yik-ra ei-ley-cha ve-a-mart-ta da-ber Yahveh ki sho-may-a av-de-cha va-ye-lekh shmu-el va-yish-kach bi-me-ko-mo.
This verse describes God speaking to Samuel while Samuel was sleeping. God instructs Samuel to lie down and that if He calls to him, Samuel should respond by saying ‘Speak, Yahveh, for your servant is listening.’ Samuel then does as he is told.
[1SA.3.10] And Yahveh came and stood, and called repeatedly, "Samuel, Samuel." And Samuel said, "Speak, for your servant is hearing." [§]
Va-yo-vo Yahveh va-yi-ti-yatzav va-yi-kra ke-fa-am be-fa-am Shmuel Shmuel va-yomer Shmuel daber ki shomea avdekha.
This verse describes Yahveh coming and standing, and then calling Samuel repeatedly. Samuel then responds, acknowledging that he is listening because his servant is hearing.
[1SA.3.11] And Yahveh said to Samuel, "Behold, I am doing a thing in Israel, that everyone who hears it, their two ears will ring." [§]
vayomer Yahveh el-shmuel hineh anokhi oseh dabar beyisrael asher kol-shome'o tzilena shte'i oznayv
This verse recounts Yahveh speaking to Samuel. Yahveh states that a thing will happen in Israel, such that anyone who hears it will have both of their ears ring. "Vayomer" means "and He said". "El" means "to". "Hineh" means "behold" or "here". "Anokhi" means "I". "Oseh" means "doing" or "making". "Dabar" means "thing" or "word". "Beyisrael" means "in Israel". "Asher" means "that" or "which". "Kol" means "all" or "every". "Shome'o" means "hearer of it" or "who hears it". "Tzilena" means "will ring". "Shte'i" means "two". "Oznayv" means "his ears".
[1SA.3.12] On that day, I will raise up against God all that I spoke to his house, from the beginning to the end. [§]
bayom hahu akim el-eli et kol-asher dibarti el-beyto hayhel vekalleh.
This verse describes a day when 'I' will raise up against Eli everything that was spoken against his house, from beginning to end. 'Bayom hahu' means 'on that day'. 'Akym' means 'I will raise up'. 'El-Eli' is a combined form meaning 'to/against God'. 'Et' is an untranslatable particle marking the direct object. 'Kol-asher' means 'all that'. 'Dibarti' means 'I spoke'. 'El-beyto' means 'to his house'. 'Hayhel' means 'the beginning'. 'Vekalleh' means 'and the end'.
[1SA.3.13] And I will tell him that I am the judge of his house forever, because of the iniquity that he knew, that his sons are cursing him, and he did not restrain them. [§]
ve higgadee loo kee shofet anee et beeto ad olam ba'avon asher yada kee mekal'leem lahem banav ve lo kiha bahm
This verse describes a revelation to someone about judgement upon their house. 'Higgadee' means 'I will tell'. 'Shoffet' means 'judge'. 'Beeito' means 'his house'. 'Ad olam' means 'forever'. 'Ba'avon' means 'because of the iniquity'. 'Asher yada' means 'that he knew'. 'Mekal'leem lahem banav' means 'his sons are cursing him'. 'Lo kiha bahm' means 'he did not restrain them'.
[1SA.3.14] Therefore I have sworn to the house of Eli, if the iniquity of the house of Eli is atoned for by sacrifice and offering forever. [§]
v'lakhen nish'va'ti l'veit Eli; im-yitkafer avon beit Eli b'zevach u'v'minchah ad-olam.
This verse comes from 1 Samuel 3:13. It describes a pronouncement against the house of Eli due to the wickedness of his sons. 'V'lakhen' means 'therefore'. 'Nish'va'ti' means 'I have sworn'. 'L'veit Eli' means 'to the house of Eli'. 'Im-yitkafer' means 'if it is atoned for'. 'Avon beit Eli' means 'the iniquity of the house of Eli'. 'B'zevach u'v'minchah' means 'by sacrifice and offering'. 'Ad-olam' means 'forever'.
[1SA.3.15] And Samuel lay until morning, and he opened the doors of the house of Yahveh. And Samuel feared to tell the vision to Eli. [§]
Va-yish-kach Shmu-el ad-ha-bo-ker va-yif-tach et-dal-tot beit-Yeh-veh u-Shmu-el ya-reh meh-ha-gid et-ha-mar-eh el-Eli.
This verse describes Samuel lying down until morning and then opening the doors of the temple of Yahveh. Samuel is afraid to tell Eli the vision he received.
[1SA.3.16] And Eli called Samuel, and Samuel said, "My son," and he said, "Here I am." [§]
Va-yik-rah Eh-lee et-Shmu-el va-yo-mer Shmu-el be-nee va-yo-mer hi-nen-nee.
This verse describes Eli calling Samuel, and Samuel responding. 'Va-yik-rah' means 'and he called'. 'Eh-lee' is the name 'Eli'. 'Et-Shmu-el' is a particle indicating the object of the verb, and 'Shmu-el' is the name 'Samuel'. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is the name 'Samuel'. 'Benee' means 'my son'. 'Va-yo-mer' means 'and he said'. 'Hi-nen-nee' means 'here I am'.
[1SA.3.17] And he said, "What is the word that was spoken to you? Please do not hide anything from me. Thus will the Gods do for you, and thus will they add, if you hide any word from me of all the word that was spoken to you." [§]
Va-yo-mer ma ha-da-var asher di-ber ei-lech al-na techached mi-meni koh ya-aseh le-cha Elohim ve-koh yo-sif im techached mi-meni davar mi-kol ha-davar asher di-ber ei-lech.
This verse is spoken by Pharaoh to Joseph. He asks Joseph what was spoken to him, requesting that he not hide anything. Pharaoh then promises both good and ill depending on whether Joseph conceals anything. 'Va-yo-mer' means 'and he said'. 'Ma' means 'what'. 'Ha-davar' means 'the word' or 'the thing'. 'Asher' means 'that' or 'which'. 'Di-ber' means 'he spoke'. 'Ei-lech' means 'to you'. 'Al-na' is an expression meaning 'please' or 'do not'. 'Techached' means 'you hide'. 'Mi-meni' means 'from me'. 'Koh' means 'thus' or 'so'. 'Ya-aseh' means 'he will do'. 'Le-cha' means 'to you'. 'Elohim' means 'the Gods'. 'Ve-koh' means 'and thus'. 'Yo-sif' means 'he will add'. 'Im' means 'if'. 'Davar' means 'word' or 'thing'. 'Mi-kol' means 'from all'.
[1SA.3.18] And Samuel told him all the things, and did not hide anything from him. And he said, "Yahveh is the one who will do what is good in His eyes." [§]
vayaged lo shmuel et kol hadevarim velo kichad mimeno vayomer Yahveh hu hatov be'eino ya'aseh
This verse describes Samuel telling Saul everything that God had communicated to him, withholding nothing. It then states that Yahveh is the one who will do what is good in His eyes.
[1SA.3.19] Samuel grew, and Yahveh was with him, and not any of his words fell to the ground. [§]
Va-yig-dal Shmu-el va-ye-h-veh ha-yah im-o ve-lo-hip-il mi-kol-de-va-rav a-retz-ah.
This verse describes the growth of Samuel and Yahveh’s presence with him, noting that none of Yahveh’s words fell to the ground unfulfilled. 'Va-yig-dal' indicates growth or becoming great. 'Shmu-el' is the name Samuel. 'Va-ye-h-veh' is 'and Yahveh'. 'Ha-yah' is 'was'. 'Im-o' is 'with him'. 'Ve-lo' means 'and not'. 'Hip-il' means 'to cause to fall'. 'Mi-kol' means 'from all'. 'De-va-rav' means 'his words'. 'A-retz-ah' means 'to the ground'.
[1SA.3.20] And all of Israel, from Dan to Beersheba, knew that Samuel was trustworthy as a prophet of Yahveh. [§]
va-ye-da kah-luh yis-ra-el mee-dan ve-ad be-air sha-va kee ne-e-man shmu-el le-na-vee la-Yahveh.
This verse states that all of Israel, from Dan to Beersheba, knew that Samuel was trustworthy as a prophet of Yahveh. Let's break down the names: 'Yahveh' is the proper name of God. 'Samuel' is a proper noun, so it will stay as is. 'Israel' is also a proper noun and will remain unchanged. 'Dan' and 'Beersheba' are place names and also remain unchanged.
[1SA.3.21] And Yahveh continued to make Himself known in Shiloh, for Yahveh revealed Himself to Samuel in Shiloh through a word from Yahveh. [§]
vayosef Yahveh lehere’ot beshilo ki-nigleh Yahveh el-shmuel beshilo bidvar Yahveh.
This verse describes Yahveh continuing to appear in Shiloh, because Yahveh revealed Himself to Samuel in Shiloh through a word from Yahveh. The verb 'yosef' indicates an addition or continuation of a previous action. 'Nigleh' means 'revealed' or 'appeared'. The preposition 'el' means 'to' or 'unto'. 'Bidvar' means 'by/through word/message'.
1SA.4
[1SA.4.1] And the word of Samuel came to all Israel, and Israel went out to meet the Philistines for war, and they camped by the stone of help, and the Philistines camped in Afek. [§]
Va-yhi devar-shmuel lechol-yisrael va-yetsa yisrael likrat plishtim lamilha-mah va-yachanu al-ha-even ha-ezer u-plishtim chanu ba-afek.
This verse describes the events leading up to a battle between Israel and the Philistines. 'Va-yhi' means 'and it was'. 'Devar-shmuel' means 'the word of Samuel'. 'Lechol-yisrael' means 'to all Israel'. 'Va-yetsa' means 'and went out'. 'Likrat' means 'to meet'. 'Plishtim' refers to the Philistines. 'Lamilha-mah' means 'to war'. 'Va-yachanu' means 'and they camped'. 'Al-ha-even ha-ezer' means 'by the stone of help'. 'U-plishtim chanu ba-afek' means 'and the Philistines camped in Afek'.
[1SA.4.2] And the Philistines prepared against Israel, and the battle failed, and Israel was defeated before the Philistines, and they struck in the array in the field like four thousand men. [§]
vayarakhu plishtim likrat yisrael vatitosh hamilkhama vaynagef yisrael lifnei plishtim vayakhu bama'arakha bashadeh k'arba'at alafim ish
This verse describes a battle between the Philistines and the Israelites. 'Vayarakhu' means 'they arranged' or 'they prepared.' 'Pilishtim' is the Philistines. 'Likrat' means 'towards' or 'against.' 'Yisrael' is Israel. 'Vatitosh hamilkhama' translates to 'and the war was abandoned' or 'and the battle failed.' 'Vaynagef' means 'and was smitten' or 'and was defeated.' 'Lifnei' means 'before.' 'Vayakhu' means 'and they struck.' 'Bama'arakha' means 'in the array' or 'in the battle line.' 'Bashadeh' means 'in the field.' 'K'arba'at alafim ish' means 'like four thousand men'.
[1SA.4.3] And the people came to the camp, and the elders of Israel said, "Why has Yahveh struck us down today before the Philistines? Let us take to ourselves from Shiloh the Ark of the Covenant of Yahveh, and let it come into our midst, and save us from the hand of our enemies." [§]
Va-yo-vo ha-am el-ha-ma-cha-neh va-yo-meru ziq-nei yis-ra-el la-mah ne-ga-fanu Yahveh ha-yom lif-nei pli-shim niq-cha-eh ei-lei-nu mi-shi-loh et-a-ron b’rit Yahveh ve-ya-vo be-kir-be-nu ve-yo-shi-einu mi-kaf oi-vei-nu.
This verse describes the people coming to the camp and the elders of Israel asking why Yahveh has struck them down before the Philistines. They propose to bring the Ark of the Covenant of Yahveh from Shiloh, have it come with them into battle, and be saved from their enemies.
[1SA.4.4] And the people sent to Shiloh, and they carried from there the Ark of the covenant of Yahveh, the God of armies, who sits upon the cherubim. And there were the two sons of Eli with the Ark of the covenant of the Gods, Hophni and Phinehas. [§]
va-yish-lakh ha-ahm shi-loh va-yis-u mi-sham et a-ron b-rit-yahveh tze-va-ot yo-shev ha-ker-u-vim ve-sham sh-nei b-nei-e-li im-a-ron b-rit ha-elo-him khaf-ni u-pin-khas.
This verse describes the people sending for the Ark of the Covenant from Shiloh. They carried it with them, and the two sons of Eli, Hophni and Phinehas, accompanied it. The phrase 'tzeva'ot' (armies/hosts) is part of the descriptive name given to Yahveh.
[1SA.4.5] And it was, as the Ark of the Covenant of Yahveh came to the camp, that all Israel shouted a great shout, and the land shook. [§]
Va-yhi ke-vo bo-ar-on be-rit-Yahveh el-ha-ma-cha-neh va-ya-ree-u kol-yis-rae-el te-roo-ah ged-o-lah va-teh-om ha-ah-retz.
This verse describes the arrival of the Ark of the Covenant into the camp of Israel and the resulting reaction. 'Va-yhi' means 'and it was'. 'Ke-vo' means 'as it came'. 'Bo-ar-on' means 'the Ark'. 'Be-rit' means 'of the covenant'. 'Yahveh' is the proper name of God. 'El-ha-ma-cha-neh' means 'to the camp'. 'Va-ya-ree-u' means 'and they trembled'. 'Kol-yis-rae-el' means 'all Israel'. 'Te-roo-ah ged-o-lah' means 'a great shouting'. 'Va-teh-om' means 'and it shook'. 'Ha-ah-retz' means 'the land'.
[1SA.4.6] The Philistines heard the sound of the shouting, and they said, "What is this great sound of shouting in the camp of the Hebrews?" And they knew that the ark of Yahveh had come to the camp. [§]
vayishma'u plishtim et-kol hatru'ah vayomru mah kol hatru'ah hagdolah hazot b'machaneh ha'ivrim vayedu ki aron Yahveh ba el-hamachaneh.
This verse describes the Philistines hearing a great shouting from the Israelite camp and questioning its source. They then realize that the ark of Yahveh has arrived at the camp.
[1SA.4.7] And the Philistines saw, because they said, "The Gods came to the camp." And they said, "Woe to us, for such a thing has not happened before." [§]
Va-yir'u ha-P'lishtim ki amru ba Elohim el ha-machane va-yomru oy lanu ki lo hayta kazot etmol shilshom.
This verse describes the Philistines' reaction to a perceived divine intervention. 'Va-yir'u' means 'and they saw' or 'and they feared'. 'Ha-P'lishtim' means 'the Philistines'. 'Ki amru' means 'because they said'. 'Ba Elohim' means 'God came'. 'El ha-machane' means 'to the camp'. 'Va-yomru' means 'and they said'. 'Oy lanu' is an exclamation meaning 'woe to us'. 'Ki lo hayta kazot' means 'because there was not such a thing'. 'Etmol shilshom' means 'yesterday and the day before', or 'recently'.
[1SA.4.8] Woe to us, who will save us from the hand of the Gods, the mighty ones? These are the Gods who struck Egypt with every plague in the wilderness. [§]
Oy lanu mi yatzileinu miyad haElohim haAdirim haEleh, eleh hem haElohim haMakim et Mitsrayim bekhol makah bamidbar.
This verse expresses lament and asks who will save them from the hand of the powerful Gods. It then identifies those Gods as the ones who struck Egypt with every plague in the wilderness.
[1SA.4.9] Strengthen yourselves and be Philistine men, lest you serve the Hebrews as they served you, and you will be men and you will fight. [§]
hitchazku vihyu la’anashim pelishtim pen ta’avdu la’ivrim ka’asher avdu lachem vihyitem la’anashim venilchamtem
This verse is a call to strength and independence. It urges a people not to submit to the Hebrews as they themselves were once subjected to them, and instead to become strong people and fight. ‘Hitchazku’ is an imperative meaning ‘strengthen yourselves’. ‘Ihyu’ means ‘be’. ‘La’anashim pelishtim’ is ‘to men of the Philistines’ or ‘to Philistine men’. ‘Pen’ introduces a conditional clause meaning ‘lest’ or ‘that not’. ‘Ta’avdu’ means ‘you serve’. ‘La’ivrim’ means ‘to the Hebrews’. ‘Ka’asher’ means ‘as’ or ‘like’. ‘Avdu’ means ‘they served’. ‘Lachem’ means ‘to you’. ‘Vihyitem’ means ‘and you will be’. ‘Venilchamtem’ means ‘and you will fight’.
[1SA.4.10] The Philistines fought, and they defeated Israel, and each man fled to his tent. And the defeat was very great, and thirty thousand foot soldiers fell from Israel. [§]
vayilachamu pelishtim vayinagef yisrael vayanusu ish le'ohalav vat'hi hamakka gedola me'od vayipol miyisrael shloshim elef ragli
This verse describes a battle between the Philistines and the Israelites. The Philistines fought and defeated Israel, causing the Israelites to flee to their tents. The defeat was significant, with thirty thousand foot soldiers from Israel falling in battle.
[1SA.4.11] And the ark of the Gods was taken, and the two sons of Eli died, Chafni and Pinchas. [§]
Va-aron Elohim nil-kah, u-shnei benei Eli metu, Chafni u-Pinchas.
This verse describes the capture of the Ark of God and the deaths of Eli’s two sons. ‘Va-aron’ means ‘and the ark’. ‘Elohim’ is ‘the Gods’, used here as a plural of majesty referring to the one God. ‘Nil-kah’ means ‘was taken’. ‘U-shnei’ means ‘and two’. ‘Benei Eli’ means ‘sons of Eli’. ‘Metu’ means ‘died’. ‘Chafni u-Pinchas’ are the names of the two sons.
[1SA.4.12] And a man from Benjamin ran from the formation and came to Shiloh on that day, and his garments were torn, and dust was on his head. [§]
vayarat ish binyamin mehamarechah vayavo shilo bayom hahu umaddayu keruim vaadamah al rosho
This verse describes a man from Benjamin running from the battle and arriving in Shiloh on that day. His clothes were torn, and there was dust on his head. The verb forms indicate completed action. The prepositional phrases denote location and circumstance.
[1SA.4.13] And he came, and behold, God was sitting on the chair beside the road near Metzepeh, for his heart was anxious concerning the Ark of the Gods. And the man came to tell in the city, and all the city cried out. [§]
Va-yavo ve-hineh eli yoshev al ha-kisseh yach derech metzpeh ki-hayah libbo chared al aron ha-elohim ve-ha-ish ba le-hagid ba-ir vatizak kol ha-ir.
This verse describes the arrival of a man to tell Eli about the capture of the Ark of the Gods. Eli is sitting in a chair by the roadside, anxiously awaiting news. The news causes the entire city to cry out.
[1SA.4.14] And my God heard the sound of the crying, and he said, "What is this sound of the multitude?" And the man quickly came and told my God. [§]
vayishma eli et kol hatz'aka vayomer mah kol hahamon hazeh vehahish mihhar vayavo vayaged leeli.
This verse describes Eli hearing a commotion and asking what it is. Let's break down the names. 'Eli' means 'my God'. 'Hamon' refers to a multitude or crowd. 'Hish' means 'the man'. This verse is from 1 Samuel chapter 1, verse 13.
[1SA.4.15] And Eli was a son of ninety and eight years, and his eyes had diminished, and he was not able to see. [§]
ve-eliy ben-tish'im u-shmoneh shanah ve-einav kamah ve-lo yakhol li're'ot.
This verse describes Eli, who is ninety-eight years old. His eyesight is failing, and he is no longer able to see. 've' means 'and', 'eliy' is Eli's name, 'ben' means 'son' which is used to indicate age, 'tish'im' means ninety, 'u' means 'and', 'shmoneh' means eight, 'shanah' means year, 've' means 'and', 'einav' means 'his eyes', 'kamah' means 'diminished' or 'failing', 've' means 'and', 'lo' means 'not', 'yakhol' means 'able', 'li're'ot' means 'to see'.
[1SA.4.16] And the man said to Eli, "I am the one who has come from the battle line, and I have fled from the battle line today." And Eli said, "What is the matter with my son?" [§]
Va-yo-mer ha-ish el-Eli anokhi ha-ba min ha-ma-a-ra-kha va-ani min ha-ma-a-ra-kha nas-ti ha-yom va-yo-mer meh-ha-yah ha-da-var be-ni.
This verse recounts a man speaking to Eli. The man states he has come from the battle line and that he fled from the battle line today. Eli then asks what happened to his son.
[1SA.4.17] And the messenger answered and said, "Israel has fled before the Philistines, and also a great plague was among the people, and also your two sons have died, Hophni and Phinehas, and the Ark of the Gods has been captured." [§]
Va-ya-an ha-me-vas-ser va-yo-mer nas Yis-ra-el lif-nei Plis-tim ve-gam ma-ge-fah ged-o-lah ha-yah-tah ba-am ve-gam sh-nei ba-ne-cha me-tu chaf-ni u-fin-has va-a-ron ha-Elo-him nil-ka-hah.
This verse describes a messenger delivering bad news. It states that Israel has fled before the Philistines, a great plague has been among the people, and two of your sons have died, Hophni and Phinehas. Also, the Ark of the Gods has been captured.
[1SA.4.18] And it happened as he remembered the Ark of the Gods, that he fell from his chair backward near the gate, and his neck broke, and he died, because the man was old and heavy. And he had judged Israel for forty years. [§]
Va-yhi ke-haz-ki-ro Yahveh et a-ron ha-Elohim va-yipol me-al ha-kise achor-anit be-ad yad ha-sha’ar va-tishaber mafrakto va-yamot ki-zaken ha-ish ve-chaveid ve-hu shafat et Yisrael arba’im shanah.
This verse describes the death of Eli the priest. It states that as he remembered the Ark of the Gods, he fell from his chair backward near the gate, and his neck broke, causing his death. This occurred because he was an old and heavy man and had judged Israel for forty years.
[1SA.4.19] And Phineas’ wife completed her pregnancy and was in labor, and she heard the report concerning the taking of the Ark of the Gods and the death of her father-in-law and her husband. And she bent over and gave birth, for her anxieties overwhelmed her. [§]
v'khallato eshet-Pinchas hara lalet v'tishma et-hashmueh el-hilakach aron haElohim umet chamiaha v'isha v'tichra v'teled ki-nehefchu aleha tsareiha
This verse describes Phineas' wife being pregnant and hearing the news about the Ark of the Gods being taken and her father-in-law and husband dying. She goes into labor because of the stress and gives birth.
[1SA.4.20] And at the time of her death pangs, the standing ones spoke to her, saying, "Do not fear, for a son you have birthed." And she did not answer, and her heart was not comforted. [§]
u'kh'et mutah, vat'dabernah ha'nitsavot aleha, al-tir'i ki ben yalad't, v'lo anatah v'lo shatah libah.
This verse describes a woman in labor. 'u'kh'et mutah' means 'and at the time of her death' (a euphemism for the pain of childbirth). 'vat'dabernah ha'nitsavot aleha' means 'and the standing ones spoke to her' (referring to the midwives). 'al-tir'i' means 'do not fear'. 'ki ben yalad't' means 'for a son you have birthed'. 'v'lo anatah' means 'and she did not answer'. 'v'lo shatah libah' means 'and her heart did not drink' (meaning she was not comforted or calmed).
[1SA.4.21] And she called the boy ‘Not Glory’, saying, ‘The glory has departed from Israel, because of the taking of the Ark of the Gods, and because of my daughter-in-law and her husband.’ [§]
va-tee-krah la-na-ar ee-khah-vod le-emor ga-lah khah-vod mee-yis-rah-el el-hee-lah-kah ar-on hah-eh-loh-heem ve-el-khah-mee-hah vee-ee-shah
This verse describes a woman naming a son. She calls the boy 'Not Glory' because she believes the glory has departed from Israel with the capture of the Ark of the Gods, and with her daughter-in-law and her husband.
[1SA.4.22] And she said, "Glory has departed from Israel, for the ark of the Gods has been taken." [§]
va-to-amer ga-lah kavo-d mee-yis-ra-el kee neel-kah a-ron ha-elo-heem
This verse describes the statement made after the Ark of the Gods was taken. 'Va-to-amer' indicates 'and she said'. 'Ga-lah' means 'is revealed' or 'has departed'. 'Kavo-d' means 'glory' or 'weight'. 'Mee-yis-ra-el' means 'from Israel'. 'Kee' means 'because' or 'for'. 'Neel-kah' means 'has been taken'. 'A-ron' means 'ark' or 'chest'. 'Ha-elo-heem' means 'the Gods'.
1SA.5
[1SA.5.1] And the Philistines took the Ark of the Gods, and they brought it from Stone of the Help, Ashdod. [§]
u-fli-shtim lak-hu et a-ron ha-elo-him va-ye-vi-u-hu mei-e-ven ha-e-zer ash-do-da
This verse describes the Philistines capturing the Ark of the Gods and taking it from Eben Haezer to Ashdod. Each word is translated directly. "U" is a conjunction meaning "and". "Plishitim" is the Philistines. "Lakhu" means "they took". "Et" is a direct object marker. "Aron" is Ark. "Ha-Elohim" is "the Gods". "Va-ye-vi-u-hu" means "and they brought it". "Mei" means "from". "Even" means "stone". "Ha-ezer" means "the help". "Ashdoda" is Ashdod.
[1SA.5.2] The Philistines took the Ark of the Gods and brought it to the house of Dagon, and they set it beside Dagon. [§]
vayikchu pelishtim et-aron ha-elohim vayaviu oto beit dagon vayatzigu oto etzel dagon.
This verse describes the Philistines capturing the Ark of the Gods and bringing it to the temple of Dagon, where they placed it next to Dagon's image. 'Vayikchu' means 'they took.' 'Pelishtim' is 'Philistines.' 'Et-aron' means 'the Ark.' 'Ha-elohim' is 'the Gods.' 'Vayaviu' means 'they brought.' 'Oto' means 'it.' 'Beit Dagon' is 'the house of Dagon' or 'Dagon's temple.' 'Vayatzigu' means 'they set' or 'they placed.' 'Etzel' means 'near' or 'beside.'
[1SA.5.3] And the Ashdodites rose early on the next day, and behold, Dagon had fallen face down to the ground before the Ark of Yahveh. And they took Dagon and returned him to his place. [§]
Va-yash-ki-mu Ash-do-dim mi-ma-charat ve-hi-neh Da-gon no-fel le-fa-nav ar-tzah lif-nei a-ron Yahveh va-yiq-chu et-Da-gon va-ya-shi-vu o-to li-me-qo-mo.
This verse describes the people of Ashdod finding the idol Dagon fallen before the Ark of Yahveh. They take the idol and return it to its place.
[1SA.5.4] And they rose early in the morning, on the next day, and behold, Dagon had fallen face down to the ground before the Ark of Yahveh, and the head of Dagon and both of its hand portions were cut off at the threshold, only Dagon’s torso remained upon it. [§]
Va-yash-ki-mu ba-bo-ker mi-ma-charat ve-hi-neh Da-gon no-fel le-fa-nav aretz lif-nei a-ron Yahveh ve-rosh Da-gon ushte-tei kaf-pot ya-dav keru-tot el-ha-mif-tan rak Da-gon nish-ar a-lav.
This verse describes what happened after the Ark of Yahveh was placed in Ashdod. It details that early the next morning, the statue of the Philistine god Dagon was found fallen face down to the ground before the Ark of Yahveh. Furthermore, the head of Dagon and both of its hands were cut off at the threshold, leaving only the torso remaining.
[1SA.5.5] Therefore, the priests of Dagon and all those who come to the house of Dagon will not step on the threshold of Dagon in Ashdod, until this day. [§]
al-ken lo-yid'r'chu kohanei dagon v'chol haba'im beit-dagon al-miftan dagon b'ashdod ad hayom hazeh.
This verse describes a permanent prohibition. 'al-ken' means 'therefore'. 'lo-yid'r'chu' means 'they will not step'. 'kohanei dagon' means 'the priests of Dagon'. 'v'chol haba'im beit-dagon' means 'and all those who come to the house of Dagon'. 'al-miftan dagon' means 'on the threshold of Dagon'. 'b'ashdod' means 'in Ashdod'. 'ad hayom hazeh' means 'until this day'.
[1SA.5.6] And the hand of Yahveh was heavy upon the Ashdodites, and he destroyed them, and he struck them with tumors, Ashdod and its territories. [§]
va-ti-kh’bad yad-yevaveh el-ha-ash-do-dim va-yish-meim va-yakh o-tam ba-af-olim et-ash-dod ve-et-g’vu-lei-ha
This verse describes the hand of Yahveh being heavy upon the Ashdodites, destroying them and striking them with tumors. It specifies the city of Ashdod and its territories were affected.
[1SA.5.7] And the men of Ashdod saw this and said, "The ark of the Gods of Israel must not dwell with us, for the hand of the Gods has been harsh upon us and upon Dagon, our Gods." [§]
Va-yir’u an-shei-ash-dod ki-khen ve-am’ru lo-yeishev aron Elohei Yisrael im-manu ki-qashtah yado aleinu ve-al Dagon Eloheinu.
This verse describes the people of Ashdod seeing that something bad was happening, and they spoke saying that the ark of the Gods of Israel should not dwell with them, because the hand of the Gods had been harsh upon them and upon Dagon, their Gods.
[1SA.5.8] So they sent and gathered all the lords of the Philistines to them, and they said, "What should we do with the ark of the Gods of Israel?" And they said, "Let Gath take the ark of the Gods of Israel." And they moved the ark of the Gods of Israel. [§]
vayishlehu vayya'asfu et kol sarnei pelishtim aleihem vayomru ma na'aseh laaron elohei yisrael vayomru gat yisob aron elohei yisrael vayyasovu et aron elohei yisrael.
This verse describes the Philistines sending for all their lords and asking what should be done with the ark of the Gods of Israel. They decide to move the ark to Gath, and they do so.
[1SA.5.9] And it happened after they turned him around, that the hand of Yahveh was upon the city, causing a very great turmoil, and Yahveh struck the people of the city, from the small even to the great, and boils broke out upon them. [§]
Va-yhi acharei he-savu oto va-tehi yad-Yahveh ba-ir mehumah gedolah me-od va-yak et-an'shei ha-ir mi-qatan ve-ad-gadol va-yis'teru lahem ef'olim.
This verse describes a situation following an event where someone was turned around or diverted. It states that the hand of Yahveh was upon the city, causing great turmoil, and that Yahveh struck the people of the city, both young and old, and boils afflicted them.
[1SA.5.10] And they sent away the Ark of the Gods to Ekron. And it happened, when the Ark of the Gods came to Ekron, that the people of Ekron cried out, saying, "Turn to me the Ark of the God of Israel, that it may kill me and my people!" [§]
vayeshallchu et-aron haElohim ekron vayhi k'vo aron haElohim ekron vayiz'aku haEkronim le'emor hesavu elai et-aron Elohei Yisrael lahamiteni ve'et-ami.
This verse describes the Philistines sending away the Ark of the Gods. It details the situation in Ekron, where the Ark’s arrival caused great distress among the inhabitants, who believed it was bringing about their demise. They requested its return to Israel, blaming it for causing illness and suffering among them.
[1SA.5.11] They sent messengers and gathered all the leaders of the Philistines, and they said, "Send away the chest of the Gods of Israel, and let it return to its place, so that it may not kill me and my people, because a commotion of death was in all the city. Very heavy was the hand of the Gods there." [§]
vayishlchu vayya'asfu et kol sarnei pelishtim vayyomru shalchu et aron elohei yisrael veyashov limkomo velo yamit oti ve'et ammi ki hayta mehumat mavet bechol ha'ir kavdah me'od yad ha'elohim sham.
This verse describes the Philistines sending back the Ark of the Covenant to the Israelites, along with an offering, because a deadly plague had struck their cities after they had captured it. They acknowledge the power of the God of Israel and ask that He not continue to afflict them and their people.
[1SA.5.12] And the men who did not die were struck with boils, and the cry of the city rose to the heavens. [§]
veh-ha-a-nash-eem a-sher lo-may-too hook-koo ba-af-fo-leem va-ta-al sho-ah-at ha-eer ha-sha-may-eem.
This verse describes a plague sent by the Gods. 'Ha-anashim' means 'the men'. 'Asher lo-metu' means 'who did not die'. 'Hukku' means 'were struck'. 'Ba-af-folim' means 'with boils'. 'Va-ta-al' means 'and rose'. 'Sho-at ha-eer' means 'the cry of the city'. 'Ha-sha-may-eem' means 'to the heavens'. The text indicates that the men who did not die from the initial plague were struck with boils, and the outcry of the city ascended to the heavens.
1SA.6
[1SA.6.1] And it happened that the Ark of Yahveh was in the field of the Philistines for seven months. [§]
Va-yhi aron-Yahveh bi-sdeh Peleshtim shiv'ah hodashim.
This verse describes the Ark of Yahveh being in the field of the Philistines for seven months. 'Va-yhi' means 'and it happened' or 'and there was'. 'Aron' is 'ark'. 'Yahveh' is the personal name of God. 'Bi-sdeh' means 'in the field of'. 'Peleshtim' is 'Philistines'. 'Shiv'ah' is 'seven'. 'Hodashim' is 'months'.
[1SA.6.2] The Philistines called for the priests and the diviners, saying, "What should we do with the Ark of Yahveh? Tell us how we should send it to its place." [§]
vayikre'u pelishtim lekohanim velakosmim le'emor mah na'aseh la'aron Yahveh hodiu'nu bameh neshalchehu limqomo.
This verse describes the Philistines consulting with priests and diviners about what to do with the Ark of Yahveh. They are asking for guidance on how to send it to its proper place.
[1SA.6.3] And they said, "If you are sending away the Ark of the Gods of Israel, do not send it away empty, but surely return to them a trespass offering. Then you will be healed, and it will be known to you why the hand of the Gods does not depart from you." [§]
Va'yomru im-mishal'chim et-aron Elohei Yisrael al-tishalchu oto reikam ki-hashev tashivu lo asham az terafu venodea lachem lamah lo-tasur yado michem.
This verse describes a situation where the Philistines are deciding what to do with the Ark of the Gods of Israel. They are contemplating sending it back, but not empty-handed. They believe that a trespass offering must be returned to the Gods, and that doing so will bring healing and understanding of why the Gods’ hand is not withdrawn from them.
[1SA.6.4] And they said, "What shall we return to them?" And they said, "Five golden tumors and five golden mice, because there is one plague for all of them and for your leaders." [§]
vayomru mah haasham asher nashiv lo vayomru mispar sarnei plishtim chamishah efolei zahav vchamishah achbarei zahav ki magefah achat lcholam ulsarneichem
This verse describes the Philistines asking what they should return to the Israelites as compensation for taking the Ark of the Covenant. They decide to send five golden tumors and five golden mice as an offering. They believe a plague afflicts them all, including their leaders, as punishment.
[1SA.6.5] You shall make images of the rodents and the mice that are destroying the land, and you shall give glory to the Gods of Israel. Perhaps this will cause Yahveh to lessen His hand from you, from your gods, and from your land. [§]
va'asitem tzalmei efoleichem vtzalmei ach'vreichem hamash'chitím et-ha'aretz un'tatém le'elohei yisra'él kavod ulai yakél et-yado mei'aleichem ume'al eloheichem ume'al artz'chem.
This verse is a command, asking people to make images of the rodents and mice that are destroying the land and to give glory to the Gods of Israel. The reasoning given is that perhaps this act will cause Yahveh to lessen His hand from them, from their gods, and from their land. 'Elohei' is plural, indicating multiple gods, while the context suggests a relationship with Yahveh.
[1SA.6.6] And why are you hardening your hearts as Egypt and Pharaoh hardened theirs? Did they not mistreat them, and then send them away so that they departed? [§]
ve-lah-mah te-khab-du et-lev-av-khem ka-asher khib-du mitz-raim u-far-oh et-liv-am ha-lo ka-asher hit-ah-lel ba-hem va-yesh-al-khum va-ye-le-khu.
This verse asks why the people are hardening their hearts like Egypt and Pharaoh hardened theirs. It references the mistreatment of the Israelites by Egypt, their eventual release, and their departure.
[1SA.6.7] And now, take and make one new cart and two ascending cows which have not had a yoke upon them. And you shall bind the cows to the cart and return their calves from behind them home. [§]
ve'atah k'chu va'asu agalah chadashah echat ushtei parot alot asher lo-alah aleihem ol va'asartem et-haparot ba'agalah vahashivotem beneihem me'achareihem habayita.
This verse describes instructions regarding cattle and a new cart. 'Ve'atah' means 'and now'. 'K'chu' is 'take'. 'Va'asu' is 'and make'. 'Agalah' is 'cart'. 'Chadashah' is 'new'. 'Echat' is 'one'. 'Ushtei' is 'and two'. 'Parot' is 'cows'. 'Alot' signifies 'ascending' or 'heifers', suggesting young cows who have not yet borne a calf. 'Asher' means 'which'. 'Lo-alah' means 'not ascended'. 'Oleihem' is 'upon them'. 'Ol' means 'yoke'. 'Va'asartem' is 'and you shall bind'. 'Et-haparot' means 'the cows'. 'Ba'agalah' means 'to the cart'. 'Vahashivotem' means 'and you shall return'. 'Beneihem' means 'their calves'. 'Me'achareihem' means 'from behind them'. 'Habayita' means 'home'.
[1SA.6.8] You shall take the Ark of Yahveh and place it upon the cart, and the golden objects that you returned to it, you shall place as a guilt offering in the box beside it, and you shall send it, and it shall go. [§]
ool’kachtem et-aron YAHVEH unetatem oto el-ha’agalah ve’et kolei ha’zahav asher hashevotem lo ashahm tasimu ba’argaz mitzido veshilachtem oto vehalach.
This verse details instructions regarding the return of the Ark of Yahveh and associated golden objects. 'ool’kachtem' means 'you shall take'. 'et-aron' means 'the Ark'. 'YAHVEH' is the proper name of God. 'unetatem' means 'and you shall place'. 'oto' means 'it'. 'el-ha’agalah' means 'upon the cart'. 've’et kolei ha’zahav' means 'and the golden objects'. 'asher hashevotem lo' means 'that you returned to it'. 'ashahm' means 'as guilt offering'. 'tasimu' means 'you shall place'. 'ba’argaz' means 'in the box'. 'mitzido' means 'beside it'. 'veshilachtem oto' means 'and you shall send it'. 'vehalach' means 'and it shall go'.
[1SA.6.9] And you will see if the path of its boundary goes up to the house of the sun. He has done this great evil to us. And if not, we will know that His hand has not touched us, that it was an accident that happened to us. [§]
ureitem im derekh gvulov yaaleh beit shemesh hu asa lanu et harahah hagdolah hazot ve im lo vydanu ki lo yado nageah banu mikreh hu hayah lanu
This verse discusses observing whether the path of the boundary goes up to the house of the sun. The people are attempting to determine if 'the Gods' caused them a great evil, or if it was merely an accident. 'The Gods' are referred to as 'the Gods' to be literal. 'Yado' refers to 'His hand,' and is meant to describe the hand of 'the Gods'.
[1SA.6.10] And the men did so, and they took two mature heifers and they tied them to the cart, and their sons were all in the house. [§]
va-ya-a-soo ha-a-nash-eem ken va-yik-hoo sh-tay pa-rot a-lot va-ya-as-room ba-a-ga-lah ve-et be-nei-hem ka-loo ba-bay-it
This verse describes men taking two heifers and tying them to a cart, and then their sons were all inside the house. Each word is translated as literally as possible. 'Va' is a conjunction meaning 'and'. 'Ha' is a definite article, meaning 'the'. 'Anashim' means 'men'. 'Ken' means 'so' or 'thus'. 'Yikhoo' means 'they took'. 'Sh'tay' means 'two'. 'Parot' means 'heifers'. 'Alot' means 'ascending' or 'ripe' (in this context, mature heifers). 'Ya-as-room' means 'they tied'. 'Ba-a-ga-lah' means 'to the cart'. 'Ve' means 'and'. 'Et' is an untranslatable particle marking a direct object. 'Be-nei-hem' means 'their sons'. 'Ka-loo' means 'were finished' or 'were all'. 'Ba-bay-it' means 'in the house'.
[1SA.6.11] And they placed the Ark of Yahveh upon the cart, and the box, and the golden mice, and the images of their rats. [§]
vayyasimu et-aron Yahveh el-ha'agalah ve'et ha'argaz ve'et 'akh'verei hazahav ve'et tzalmei tihoreihem.
This verse describes the placement of the Ark of Yahveh upon a cart, alongside a box, golden mice, and images of rats. The preposition 'et' marks the direct object. 'Aron' means ark or chest. 'Yahveh' is the proper name of God. 'Ha'agalah' means the cart. 'Ha'argaz' means the box. 'Akh'verei hazahav' means golden mice. 'Tzalmei tihoreihem' means images of their rats.
[1SA.6.12] And the cows went straight on the road, on the road to the city of Beit Shemesh, walking on one path, they walked and lowed, and did not turn to the right or to the left, and the leaders of the Philistines were walking behind them until the border of the city of Beit Shemesh. [§]
va-yishar-nah ha-par-ot ba-de-rech al-de-rech beit she-mesh bi-mesil-lah a-chat hal-chu ha-loch ve-ga-u ve-lo-sa-ru ya-min u-s'mo-ul ve-sar-nei pelish-tim hol-chim a-cha-rei-hem ad g'vul beit sha-mesh.
This verse describes the cows proceeding on a specific path, remaining steadfast despite the presence of Philistine leaders following them. 'Parot' refers to cows, 'derek' to a road or way, 'beit shemesh' is the name of a city, 'mesilah' a path, 'sarnei pelishtim' leaders of the Philistines, and 'g'vul' border. The verbs indicate motion and steadfastness. The phrase 'lo saru yamin u-s'moal' signifies that they did not deviate to the right or to the left.
[1SA.6.13] And the house of Shemesh was harvesting a harvest of wheat in the valley, and they lifted their eyes and saw the Ark, and they rejoiced to see it. [§]
oo-vayt sheh-mesh ko-tz-rim katz-eer-chee-teem ba-eh-mek va-yee-soo et eh-neh-yeh-hem va-yir-oo et ha-ah-ron va-yism-choo leer-oht
This verse describes the people of Beit Shemesh harvesting wheat in the valley. They lifted their eyes and saw the Ark, and they rejoiced to see it. Each word is translated as literally as possible, aiming for a direct, if somewhat awkward, rendering of the original text. Note that 'the Gods' is used for Elohim.
[1SA.6.14] And the cart came to the field of Joshua, the house of the sun, and it stood there. And there was a great stone. And they split the wood of the cart, and the oxen they offered as a burnt offering to Yahveh. [§]
vehaagalah bah el-sdeh yhoshua beit-hashimshi vatamod sham vesham eben gedolah vayvakku et-etzei haagalah veet-haparot he'elu olah layahveh.
This verse describes the incident where the ark of the covenant was placed on a new cart and sent to Beth-Shemesh. The cart was driven by oxen. When it arrived, the men of Beth-Shemesh looked into the ark and were struck down. This verse details the events *before* that. 'Haagalah' is 'the cart'. 'Sdeh Yhoshua' is 'the field of Joshua'. 'Beit-hashimshi' is 'house of the sun'. 'Eben gedolah' is 'a great stone'. 'Etzei haagalah' is 'the trees of the cart' (meaning the wood of the cart). 'Haparot' are 'the oxen'. 'Olah layahveh' is 'a burnt offering to Yahveh'.
[1SA.6.15] And the Levites brought down the Ark of Yahveh and the chest which was with it, within which were vessels of gold, and they placed it upon the great stone. And the men of Beth Shemesh offered up burnt offerings and sacrificed sacrifices on that day to Yahveh. [§]
Vehalevim horidu et aron Yahveh ve’et ha’argaz asher ito asher bo kelei zahav vayyasimu el ha’even hagdolah vean’shei beit shemesh he’elu olot vayizbechu zbachim bayom hahu laYahveh.
This verse describes the Levites bringing down the Ark of Yahveh and the chest that accompanied it, which contained golden vessels, and placing them upon the great stone. The men of Beth Shemesh then offered burnt offerings and sacrifices to Yahveh on that day.
[1SA.6.16] And five leaders of the Philistines saw, and they returned to Ekron on that day. [§]
va-chamisha sarnei-plishtim rau veyashuvu ekron bayom hahu.
This verse describes five Philistine leaders who saw something and then returned to Ekron on that day. 'Va' is a conjunction meaning 'and'. 'Chamisha' means 'five'. 'Sarnei' is the plural form of 'sar', meaning 'leaders'. 'Pelishtim' is 'Philistines'. 'Rau' means 'saw'. 'Vayashuvu' means 'and they returned'. 'Ekron' is the name of a city. 'Bayom' means 'on the day'. 'Hahu' means 'that'.
[1SA.6.17] And these are the golden growths that the Philistines returned as a guilt offering to Yahveh: one to Ashdod, one to Gaza, one to Ashkelon, one to Gat, and one to Ekron. [§]
ve'elleh tehoray hazahav asher heshivu pelishtim asham leyahveh le'ashdod echad le'azah echad le'ashkelon echad le'gat echad le'ekron echad.
This verse details the offerings the Philistines returned to the Gods as guilt offerings after returning the Ark of the Covenant. 'Tehoray hazahav' means 'the golden tumors/piles' or 'the golden growths'. These are understood to be the growths that afflicted the Philistines. 'Pelishtim' is translated as 'Philistines'. 'Asham' means 'guilt offering'. 'Leyahveh' is 'to Yahveh', the personal name of the God of Israel. Each city – Ashdod, Gaza, Ashkelon, Gat, and Ekron – offered one offering.
[1SA.6.18] And the mice of gold marked the number of all the cities of the Philistines for the five rulers, from a fortified city and to the village of the Parzites, and to Abel the Great, where they left the Ark of Yahveh until this day in the field of Yehoshua in Beit-ha'shimeshi. [§]
Ve'akh'verei ha'zahav mis'par kol-'arei plishtim lachamisha ha'seranim mei'ir miv'tzar ve'ad kofer ha'prazi ve'ad Avel ha'gedola asher hinichu aleiha et aron Yahveh ad hayom hazeh bis'deh Yehoshua Beit-ha'shimeshi.
This verse describes the extent of the territory of the Philistines, and specifically mentions a location where the Ark of Yahveh was placed. 'Akh'verei ha'zahav' literally means 'mice of gold' but is understood to be a reference to votive offerings in the shape of mice made of gold or gilded objects. It details a boundary from a fortified city to a rural village, and to Abel the Great where the Ark of Yahveh remained until that day in the field of Yehoshua in Beit-ha'shimeshi.
[1SA.6.19] And Yahveh struck the men of Beit Shemesh because they saw the Ark of Yahveh. And Yahveh struck the people, seventy men and fifty thousand men. And the people mourned, because Yahveh struck the people with a great strike. [§]
va-yakh be-anshei beit-shemesh ki ra’u ba-aron yahveh va-yakh ba-am shiv’im ish chamishim elef ish va-yit’av’lu ha-am ki-hik’kah yahveh ba-am mak’kah gedolah.
This verse describes Yahveh striking the people of Beit Shemesh because they looked into the Ark. It states that seventy men and fifty thousand of the people were struck, causing the people to mourn due to Yahveh’s great strike upon them. 'Va-yakh' means 'and he struck.' 'Ba-aron' means 'the Ark.' 'Shiv’im' is seventy. 'Elef' is thousand. 'Ha-am' means 'the people.' 'Mak’kah' means 'strike' or 'plague'.
[1SA.6.20] And the people of Beth-Shemesh said, "Who is able to stand before Yahveh, the Gods, the Holy One? And to whom shall it go from us?" [§]
va'yomru anshey beyit-shemesh mi yuchal la'amod lifney Yahveh ha'Elohim ha'kadosh ha'zeh ve'el mi ya'aleh me'aleynu.
This verse comes from the story of the Ark of the Covenant being returned to Beth-Shemesh. The people of Beth-Shemesh are expressing their fear and unworthiness before Yahveh, the Gods, the Holy One. They question who can stand before such a powerful deity and to whom can they send the Ark if they are unable to bear its presence.
[1SA.6.21] And they sent messengers to the inhabitants of Kiryat Yearim, saying, "Return, Philistines, the ark of Yahveh, and come up and take it to yourselves." [§]
vayishlechu malachim el-yoshvei kiryat-yearim leemor heshivu pelishtim et-aron Yahveh rd'u ha'alu oto aleichem.
This verse describes messengers being sent from the Israelites to the people of Kiryat Yearim. The messengers are telling the people of Kiryat Yearim to request that the Philistines return the ark of Yahveh, and to come and take it to them.
1SA.7
[1SA.7.1] And the men of Kiryat Yearim came and brought up the Ark of Yahveh, and they brought it to the house of Abinadav in Gibeah. And they consecrated Eleazar, his son, to guard the Ark of Yahveh. [§]
va-ya-vo-u an-shei kir-yat ye-a-rim va-ya-a-lu et-a-ron ye-ho-vah va-ya-vi-u o-to el-beit a-vi-na-dav ba-giv-ah ve-et el-e-a-zar be-no kid-sho-u li-shmor et-a-ron ye-ho-vah.
This verse describes the people of Kiryat Yearim bringing the Ark of Yahveh to the house of Abinadav in Gibeah. They also consecrated Eleazar, Abinadav’s son, to guard the Ark of Yahveh. The verse uses the name 'Yahveh' for God.
[1SA.7.2] And it came to pass from the day the Ark rested in Kiryat-yearim that the days increased and became twenty years, and all the house of Israel followed Yahveh. [§]
Va-yhi mi-yom shevet ha-aron be-kiryat ye’arim va-yirbu ha-yamim va-yihyu esrim shanah va-yinahu kol-beit yisrael acharei Yahveh.
This verse describes the period after the Ark of the Covenant was placed in Kiryat-yearim. It states that many days passed, specifically twenty years, during which all the house of Israel followed Yahveh.
[1SA.7.3] And Samuel said to all the house of Israel, "If with all your hearts you are returning to Yahveh, remove the gods of the foreigner from among you, and the Ashtoreths. Prepare your hearts for Yahveh and serve only Yahveh, and Yahveh will save you from the hand of the Philistines." [§]
vayomer shmuel el kol beit yisrael leemor im bechol levavchem atem shavim el Yahveh hasiru et elohei hannechar mitochchem vehashatarot vehachinu levavchem el Yahveh veivduhu levado veyatzel etchem miyad pelishtim.
This verse contains instructions from Samuel to the people of Israel. It urges them to return to Yahveh, remove foreign gods and Ashtoreths, prepare their hearts for Yahveh, serve only Yahveh, and Yahveh will save them from the Philistines. 'Shmuel' is Samuel, 'beit Yisrael' is house of Israel, 'levavchem' is your hearts, 'shavim' is returning, 'hannechar' is foreign, 'elohai' is gods of, 'Ashtoreth' is the name of a deity, 'livado' is alone, and 'pelishtim' is Philistines.
[1SA.7.4] And the Israelites removed the Baals and the Ashtarots, and they served Yahveh alone. [§]
Va yasiru bnei Yisrael et haBealim ve et haAshtarot va yaavdu et Yahveh levado.
This verse describes the Israelites removing the Baal idols and the Ashtart idols and worshipping Yahveh alone. 'Va yasiru' means 'and they removed'. 'Bnei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Et' is a direct object marker. 'HaBealim' means 'the Baals'. 'HaAshtarot' means 'the Ashtarots'. 'Va yaavdu' means 'and they served'. 'Et Yahveh' means 'Yahveh'. 'Levado' means 'alone'.
[1SA.7.5] And Samuel said, "Gather all of Israel to Mizpah, and I will pray to Yahveh for you." [§]
Va-yo-mer Shmu-el kiv-tzu et kol Yis-ra-el ha-mitz-pa-ta ve-et-pa-lel ba-ad-chem el Yahveh.
This verse recounts Samuel calling all of Israel to Mizpah, and stating he will pray to Yahveh on their behalf. Each word is translated directly. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is the name Samuel. 'Kiv-tzu' means 'gather'. 'Et' is a particle marking the direct object. 'Kol' means 'all'. 'Yis-ra-el' is Israel. 'Ha-mitz-pa-ta' is Mizpah. 'Ve' means 'and'. 'Et-pa-lel' means 'I will pray'. 'Ba-ad-chem' means 'for you'. 'El' means 'to'. 'Yahveh' is the name of God.
[1SA.7.6] The people gathered at Mizpah, and they drew water and poured it out before Yahveh. They fasted on that day, and said there, “We have sinned to Yahveh.” And Samuel judged the Israelites at Mizpah. [§]
vayikatzu hamitzpah vayish'avu mayim vayishfechu lifnei Yahveh vayatzumu bayom hahu vayomru sham hatanu laYahveh vayishpot Shmuel et benei Yisrael bamitzpah.
This verse describes the Israelites gathering at Mizpah, drawing water and pouring it out before Yahveh, fasting, confessing their sin to Yahveh, and Samuel judging the Israelites at Mizpah. 'Vayikatzu' implies a gathering or assembly. 'Hamitzpah' indicates 'the Mizpah'. 'Vayish'avu' means 'they drew'. 'Vayishfechu' means 'they poured'. 'Lifnei Yahveh' means 'before Yahveh'. 'Vayatzumu' means 'they fasted'. 'Bayom hahu' means 'on that day'. 'Vayomru' means 'they said'. 'Chatanu' means 'we have sinned'. 'LaYahveh' means 'to Yahveh'. 'Vayishpot' means 'and Samuel judged'. 'Bnei Yisrael' means 'sons of Israel' or 'Israelites'. 'Bamitzpah' means 'at Mizpah'.
[1SA.7.7] And the Philistines heard that the children of Israel had assembled at Mizpah. And the commanders of the Philistines went up against Israel. And the children of Israel heard, and they feared before the Philistines. [§]
vayishma'u pelishtim ki-hitkab'tsu bnei-yisra'el hamitzpah, vayalu sarnei-pelishtim el-yisra'el, vayishma'u bnei yisra'el vayiru mipnei pelishtim.
This verse describes the Philistines hearing that the children of Israel had gathered at Mizpah, and consequently, the commanders of the Philistines went up against Israel. The children of Israel heard of this and feared the Philistines.
[1SA.7.8] And the sons of Israel said to Samuel, "Do not be silent from him, from shouting to Yahveh, our God, and may he save us from the hand of the Philistines." [§]
va-yomru benei-yisrael el-shmuel al-tachresh mimenu mizok el-yahveh eloheinu ve-yoshienu mi-yad pelishtim.
This verse recounts the Israelites asking Samuel not to cease crying out to Yahveh, their God, and to save them from the hand of the Philistines. 'Benei-yisrael' means 'sons of Israel' or 'the Israelites'. 'Al-tachresh' is a command meaning 'do not be silent'. 'Mizok' means 'from crying out' or 'from a shout'. 'Yad' means 'hand' in the sense of 'power' or 'control'.
[1SA.7.9] And Samuel took one fat lamb and offered it as a complete burnt offering to Yahveh. And Samuel cried out to Yahveh for Israel, and Yahveh answered him. [§]
va-yikach shmuel teleh chalav echad va-ya'alehu olah kalil la-Yahveh va-yiz'ak shmuel el-Yahveh b'ad Yisrael va-ya'anehu Yahveh.
This verse describes Samuel offering a lamb as a burnt offering to Yahveh and then praying to Yahveh for Israel, and Yahveh answering him. 'Teleh' means 'lamb' or 'young goat'. 'Chalab' means 'fat' or 'rich'. 'Olah kalil' means 'a complete burnt offering'. 'B'ad' means 'for' or 'on behalf of'.
[1SA.7.10] And Samuel was offering the burnt offering, and the Philistines drew near to battle against Israel, and Yahveh thundered with a great voice on that day against the Philistines, and He confused them, and they were struck before Israel. [§]
Va-yhi Shmuel ma'aleh ha'olah u-filishtim nigshu le-milchama be-yisrael va-yar'em Yahveh be-kol-gadol ba-yom ha-hu al-plistim va-yehumem va-yinagfu lifnei yisrael.
This verse describes Samuel offering a burnt offering, the Philistines approaching for battle against Israel, and Yahveh thundering loudly against the Philistines, causing them confusion and defeat before Israel. 'Shmuel' is the name Samuel. 'ha'olah' is the burnt offering. 'nigshu' means they approached. 'milchama' is battle. 'be-yisrael' means against Israel. 'yar'em' means thundered. 'kol-gadol' means a great voice. 'ba-yom ha-hu' means on that day. 'al-plistim' means against the Philistines. 'yehumem' means He confused them. 'yinagfu' means they were struck. 'lifnei yisrael' means before Israel.
[1SA.7.11] And the men of Israel went out from Mizpah, and they pursued the Philistines, and they struck them as far as under Beth-Car. [§]
vayyetzu anshei yisrael min hamitzpah vayirdfu et pelishtim vayakuam ad mitachat levet kar
This verse describes the Israelites leaving from Mizpah and pursuing the Philistines, defeating them as far as Beth-Car. "Vayyetzu" means "they went out." "Anshei yisrael" means "men of Israel" or "Israelites." "Min hamitzpah" means "from Mizpah." "Vayirdfu" means "they pursued." "Et pelishtim" means "the Philistines." "Vayakuam" means "they struck them." "Ad mitachat levet kar" means "as far as under Beth-Car."
[1SA.7.12] And Samuel took one stone and placed it between Mizpah and Shen, and he called its name 'Stone of Help,' and said, 'Up to this point Yahveh has helped us.' [§]
va-yik-akh shmu-el even a-chat va-ya-sem beyn ha-mitz-pah u-veyn ha-shen va-yik-ra et she-mah even ha-ezer va-yomer ad-hen-nah azar-anu Yahveh.
This verse describes Samuel taking a stone and placing it between Mizpah and Shen. He names the stone 'Stone of Help' and declares that up to this point, Yahveh has helped them.
[1SA.7.13] And the Philistines were subdued, and they did not add to come again into the territory of Israel. And the hand of Yahveh was with the Philistines all the days of Samuel. [§]
va-yik-na-u ha-pli-shim ve-lo yas-fu od la-vo bi-gvul yis-ra-el va-te-hi yad-Yahveh ba-pli-shim kol ye-mei shmu-el.
This verse describes the Philistines submitting to Israel and ceasing their incursions. It attributes this to the power of Yahveh being with the Philistines throughout the days of Samuel. The verb 'to subdue' is used, implying a complete yielding of power.
[1SA.7.14] And the cities that the Philistines had taken from Israel returned to Israel, from Ekron and up to Gath, and Israel rescued their territories from the hand of the Philistines. And peace came to be between Israel and the Amorites. [§]
Va-ta-shov-na ha-a-rim a-sher la-khu pli-shim mei-et yis-ra-el le-yis-ra-el mei-ek-ron ve-ad-gat ve-et g’vu-lan hit-zil yis-ra-el mi-yad pli-shim va-ye-hi sha-lom bein yis-ra-el u-bein ha-em-o-ri.
This verse describes the cities that the Philistines had taken from Israel being returned to Israel. Specifically, the cities from Ekron to Gath, and their territories, were rescued by Israel from the hand of the Philistines, and peace existed between Israel and the Amorites.
[1SA.7.15] And Samuel judged Israel all the days of his life. [§]
va-yish-pot shmu-el et-yis-ra-el kol ymei chaya-v
This verse describes Samuel judging Israel throughout his life. 'Va-yish-pot' means 'and he judged'. 'Shmu-el' is the name Samuel. 'Et-yis-ra-el' means 'Israel'. 'Kol' means 'all'. 'Ymei' means 'days of'. 'Chaya-v' means 'his life'.
[1SA.7.16] And he walked each year, year by year, and circled Beit El, and the Gilgal, and the Mizpah, and he judged Israel throughout all these places. [§]
vehalach midei shanah beshanah vesavav beit el vehagilgahl vehmitzpah veshavat et yisrael et kol hamkomot haeleh.
This verse describes a judge who circuits through the land each year, visiting specific locations to administer justice. 'Vehalach' means 'and he walked,' indicating his travels. 'Midei shanah beshanah' means 'each year, year by year,' signifying regularity. 'Besavav' means 'and he circled.' 'Beit el,' 'hagilgahl,' and 'hamitzpah' are names of places. 'Veshavat et yisrael' means 'and he judged Israel.' 'Et kol hamkomot haeleh' means 'all these places.'
[1SA.7.17] And his turning was to the heights, for there was his dwelling place, and there he judged Israel. And he built there an altar to Yahveh. [§]
utshuvatov haramata ki-sham betov vesham shaphat et-yisrael vayiven-sham mizbeach layahveh.
This verse describes the location where Deborah judged Israel and built an altar to Yahveh. 'Utshuvatov' is a place name, 'haramata' refers to the hill country. 'Ki-sham' means 'for there'. 'Betov' means 'his house' or 'his dwelling place'. 'Shaphat' means 'to judge'. 'Yisrael' is 'Israel'. 'Vayiven-sham' means 'and he built there'. 'Mizbeach' is 'altar'. 'Layahveh' means 'to Yahveh'.
1SA.8
[1SA.8.1] And it happened, as Samuel grew old, that he appointed his sons as judges for Israel. [§]
Va-yhi ka-asher zakain Shmuel va-yasem et-banav shofetim le-Yisrael.
This verse describes the aging of Samuel and his appointment of his sons as judges for Israel. 'Va-yhi' means 'and it happened'. 'Ka-asher' means 'as'. 'Zakain' means 'old'. 'Shmuel' is the name Samuel. 'Va-yasem' means 'and he appointed'. 'Et-banav' means 'his sons'. 'Shofetim' means 'judges'. 'Le-Yisrael' means 'for Israel'.
[1SA.8.2] And the name of his firstborn son was Yoel, and the name of his second was Aviyah. Judges in the well of emptiness. [§]
Va-yhi shem-bno ha-bchor Yoel v-shem mishnehu Aviyah shoftim bib'er shava.
This verse describes the names of the sons of Beersheba. 'Va-yhi' means 'and it was'. 'Shem' means 'name'. 'Bno' means 'his son'. 'Ha-bchor' means 'the firstborn'. 'Yoel' is a proper name. 'V-shem' means 'and the name'. 'Mishnehu' means 'his second'. 'Aviyah' is a proper name. 'Shoftim' means 'judges'. 'Bib'er' means 'in the well'. 'Shava' means 'of emptiness or seven'.
[1SA.8.3] And his sons did not walk in his ways, but they turned after gain, and they took bribes, and they perverted justice. [§]
ve-lo-hal-khu ba-nav biv-de-ra-khav va-yitu akh-rei ha-ba-tsa va-yik-khu sho-khad va-ya-tu mish-pat.
This verse describes the sons of someone (implied to be a leader or important figure) not walking in their father's ways. They turned after gain, took bribes, and perverted justice. The verse details moral failings and corruption.
[1SA.8.4] And all the elders of Israel gathered and came to Samuel at Ramathah. [§]
Va-yit-kab-tsoo kol zik-nei Yis-ra-el va-ya-vo-oo el-Shmu-el ha-Ra-ma-tah.
This verse describes the gathering of the elders of Israel and their coming to Samuel at Ramathah. 'Va-yit-kab-tsoo' means 'and they gathered'. 'Kol' means 'all'. 'Zik-nei' means 'elders of'. 'Yis-ra-el' is the name Israel. 'Va-ya-vo-oo' means 'and they came'. 'El' means 'to'. 'Shmu-el' is the name Samuel. 'Ha-Ra-ma-tah' is 'to Ramathah'.
[1SA.8.5] And they said to him, "Behold, you have grown old, and your sons have not walked in your ways. Now, appoint for us a king to judge us like all the nations." [§]
vayomru elav hineh ata zakanta uvanecha lo halchu bidrachecha attah simah lanu melech leshaphtenu kekal hagogim.
This verse recounts a request made to a leader by people who desire a king. 'Vayomru' means 'and they said'. 'Elav' means 'to him'. 'Hineh' means 'behold'. 'Ata' means 'you'. 'Zakanta' means 'have grown old'. 'Uvanecha' means 'and your sons'. 'Lo halchu' means 'have not walked'. 'Bidrachecha' means 'in your ways'. 'Attah' means 'now'. 'Simah lanu' means 'appoint for us'. 'Melech' means 'a king'. 'Leshaphtenu' means 'to judge us'. 'Kekal hagogim' means 'like all the nations'.
[1SA.8.6] And the thing was displeasing in the eyes of Samuel, as they said, "Give us a king to judge us." And Samuel prayed to Yahveh. [§]
vayera hadavar be'einei shmuel ka'asher amru tenah lanu melech leshaphtenu vayitpalel shmuel el-yahveh.
This verse describes the people's request for a king displeasing Samuel, and Samuel praying to Yahveh. 'Vayera' means 'and it was evil/displeasing'. 'Hadavar' means 'the thing/matter/word'. 'Be'einei' means 'in the eyes of'. 'Shmuel' is the name Samuel. 'Ka'asher' means 'as/like'. 'Amru' means 'they said'. 'Tenah lanu' means 'give us'. 'Melech' means 'king'. 'Leshaphtenu' means 'to judge us'. 'Vayitpalel' means 'and he prayed'. 'El' means 'to'. 'Yahveh' is the name of God.
[1SA.8.7] And Yahveh said to Samuel, "Listen to the voice of the people, to everything they say to you, for they have not rejected you, but they have rejected me from ruling over them." [§]
va-yo-mer Yahveh el-shmu-el, shma be-kol ha-am le-kol asher yo-meru ele-cha ki lo ot-cha ma-asu ki oti ma-asu mim-loch ale-hem.
This verse recounts Yahveh speaking to Samuel. Yahveh tells Samuel to listen to the voice of the people and to everything they say to him, because they have not rejected Samuel, but have rejected Yahveh from ruling over them.
[1SA.8.8] According to all the deeds that they have done from the day I brought them up from Egypt until this day, they have abandoned me and served the Gods others. Thus, they do also to you. [§]
ke-kol-ha-ma'asim asher-aso miyom ha'aloti otam mimitzrayim ve'ad-hayom hazeh vayazvu-ni vayavdu elohim acherim ken hema osim gam-lach.
This verse details a pattern of behavior: from the day the people were brought up from Egypt until this day, they have abandoned Yahveh and served other gods. It predicts that they will do the same thing to the current speaker.
[1SA.8.9] And now, hear their voice, but know that the witness will testify concerning them, and you shall declare to them the judgement of the king who will reign over them. [§]
ve'atah sh'ma b'kolahm ach ki ha'ed ta'id bahem v'higadta lahem mishpat hammelech asher yimloch aleihem.
This verse consists of several components. 'Ve'atah' means 'and now'. 'Sh'ma' means 'hear'. 'B'kolahm' means 'their voice'. 'Ach' means 'but'. 'Ki' means 'that'. 'Ha'ed' means 'the witness'. 'Ta'id' means 'will testify'. 'Bahem' means 'concerning them'. 'V'higadta' means 'and you shall declare'. 'Lahem' means 'to them'. 'Mishpat' means 'the judgement'. 'Hammelech' means 'the king'. 'Asher' means 'who'. 'Yimloch' means 'will reign'. 'Aleihem' means 'over them'. The verse is a command to hear the people, but to also ensure any testimony is properly given and the law of the king who will reign over them is declared.
[1SA.8.10] And Samuel said all the words of Yahveh to the people who were asking him for a king. [§]
Va-yo-mer Shmu-el et kol-div-rei Yahveh el-ha-am ha-sho-alim mei-it-o melekh.
This verse describes Samuel speaking all the words of Yahveh to the people who were asking him for a king. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is the name Samuel. 'Et' is a particle that marks the direct object. 'Kol-div-rei' means 'all the words'. 'Yahveh' is the proper name of God. 'El-ha-am' means 'to the people'. 'Ha-sho-alim' means 'who are asking'. 'Mei-it-o' means 'from him'. 'Melekh' means 'king'.
[1SA.8.11] And he said, "This will be the decree of the king who will reign over you: your sons he will take and put for him in his chariot and in his cavalry, and they will run before his chariot." [§]
Va-yo-mer zeh yih-yeh mish-pat ha-me-lech a-sher yim-loch a-lei-chem et-be-nei-chem yi-kah v-sam lo be-mer-kha-v-toh u-ve-fa-ra-shav v-ra-tzoo lif-nei mer-kha-v-toh.
This verse describes the king’s decree, specifically how he will take the sons of the people to serve in his army and before his chariot. ‘Vayomer’ means ‘and he said’. ‘Zeh’ means ‘this’. ‘Yihyeh’ means ‘will be’. ‘Mishpat’ means ‘decree/judgment’. ‘Hamelech’ means ‘the king’. ‘Asher’ means ‘who/which/that’. ‘Yimloch’ means ‘will reign’. ‘Aleichem’ means ‘over you’. ‘Et’ is a particle used to mark the direct object. ‘Beneichem’ means ‘your sons’. ‘Yikach’ means ‘will take’. ‘Vesam’ means ‘and will put’. ‘Lo’ means ‘for him’. ‘Bemerkavto’ means ‘in his chariot’. ‘Uvefarashav’ means ‘and in his cavalry’. ‘Viratzu’ means ‘and they will run’. ‘Lifnei’ means ‘before’. ‘Merkavtoh’ means ‘his chariot’.
[1SA.8.12] And to appoint for him leaders of thousands and leaders of fifties, and to have someone plow his plowing and to harvest his harvest, and to make his implements of warfare and his implements of chariots. [§]
ve-la-soom lo sarei alephim ve-sarei chamishim ve-lacharosh charisho ve-liktzor ktsiro ve-la-asot keli-milchamto u-keli-richbo.
This verse details the organization of an army and the assignment of duties. It instructs that leaders of thousands and leaders of fifties are to be appointed, and that provisions are to be made for plowing, harvesting, and the making of weapons and chariots.
[1SA.8.13] And your daughters they will take for weavers and for cooks and for bakers. [§]
ve’et beneoteichem yikaach lerakachot uletavachot ule’ofot.
This verse describes what the conquering army will do with the daughters of the defeated people. ‘Beneoteichem’ means ‘your daughters.’ ‘Yikaach’ means ‘will take.’ ‘Lerakachot’ is a purpose clause meaning ‘for weaving,’ ‘uletavachot’ means ‘for cooking,’ and ‘ule’ofot’ means ‘for baking.’ The verse outlines assigning the women to domestic tasks.
[1SA.8.14] And your fields and your vineyards and your good olive trees will be taken and given to his servants. [§]
veh-et-sdeh-teh-chem veh-et-car-meh-chem veh-zey-teh-chem ha-toh-vim yik-kah veh-nah-tan la-av-dahv
This verse describes a consequence of disobedience. It details that God will take possessions – fields, vineyards, and olive trees – and give them to servants. 'Sdeh' refers to fields, 'carmeh' refers to vineyards, and 'zeyt' refers to olive trees. 'Avadav' means 'his servants'. This is a direct consequence stated by God.
[1SA.8.15] And your seeds and your vineyards will tithe, and will give to his officials and to his servants. [§]
v’zar’eihem v’charm’eihem ya’es’or v’natan l’sar’isav u’la’avadav.
This verse discusses a tithe – a tenth part of one’s produce. 'Zar'eihem' means 'their seeds', referring to the produce of the land. 'Charm’eihem' means 'their vineyards'. 'Ya’es’or' means 'will tithe'. 'V’natan' means 'and will give'. 'L’sar’isav' means 'to his officials' or 'eunuchs'. 'U’la’avadav' means 'and to his servants'. The verse implies that the tithe is given to those in service to a higher power.
[1SA.8.16] And he will take your servants and your handmaids and your good young men and your donkeys, and he will make them for his work. [§]
ve'et avdeichem ve'et shifchoteichem ve'et bachureichem hatovim ve'et chamoreichem yikach ve'asah limlachteho.
This verse details what will be taken by someone. 've'et' means 'and'. 'avdeichem' is 'your servants', 'shifchoteichem' is 'your handmaids', 'bachureichem hatovim' is 'your good young men', 'chamoreichem' is 'your donkeys', 'yikach' is 'he will take', 've'asah' is 'and he will make', and 'limlachteho' is 'for his work'.
[1SA.8.17] Your flocks will give a tenth, and you will be to him as servants. [§]
tsoh-nekhem yah-ahs-or v'ah-tem tee-hyu-loh la-ah-vah-deem
This verse concerns a relationship between a people and their deity. 'Tsoh-nekhem' refers to a flock or herd, and implies 'your flocks'. 'Yah-ahs-or' means 'will tithe' or 'will give a tenth'. 'V'ah-tem' means 'and you'. 'Tee-hyu-loh' means 'will be to him'. 'La-ah-vah-deem' means 'as servants'. Thus, the verse states that the flocks will give a tenth, and you will be to him as servants.
[1SA.8.18] And you will cry out on that day before your king, whom you have chosen for yourselves, and Yahveh will not answer you on that day. [§]
ooz’a-kteem bah-yohm ha-hoo mil-lif-nay mal-keh-khem a-shehr veh-har-tem lah-khem ve-lo ya-a-neh Yahveh et-khem bah-yohm ha-hoo.
This verse describes a situation where people will cry out to the king they have chosen, but Yahveh will not answer them on that day. 'ooz’a-kteem' means 'you will cry out'. 'bah-yohm ha-hoo' means 'on that day'. 'mil-lif-nay' means 'before'. 'mal-keh-khem' means 'your king'. 'a-shehr veh-har-tem lah-khem' means 'that you have chosen for yourselves'. 've-lo ya-a-neh' means 'and will not answer'. 'Yahveh' is the divine name. 'et-khem' means 'you'.
[1SA.8.19] And the people refused to listen to the voice of Samuel, and they said, "No, but rather a king will be over us." [§]
vayma'anu ha'am lishma baqol shmu'el vayomru lo ki im melech yihyeh aleinu
This verse describes the people refusing to listen to Samuel and demanding a king to rule over them. 'Vayma'anu' means 'they refused'. 'Ha'am' means 'the people'. 'Lishma' means 'to listen'. 'Baqol' means 'to the voice'. 'Shmu'el' is the name Samuel. 'Vayomru' means 'and they said'. 'Lo' means 'no'. 'Ki im' means 'but rather'. 'Melech' means 'king'. 'Yihyeh' means 'will be'. 'Aleinu' means 'over us'.
[1SA.8.20] And we would be like all the nations, and our king would judge us, and he would go out before us, and we would fight our battles. [§]
vehayinu gam-anachnu kechol-hagoyim ushpatoonu malkeinu veyatsa lifaneinu venilcham et-milchamoteinu.
This verse expresses a desire to be like other nations, with a king to rule over them and fight their battles. 'vehayinu' means 'and we would be'. 'gam-anachnu' means 'even we'. 'kechol-hagoyim' means 'like all the nations'. 'ushpatoonu' means 'and he would judge us'. 'malkeinu' means 'our king'. 'veyatsa' means 'and he would go out'. 'lifaneinu' means 'before us'. 'venilcham' means 'and we would fight'. 'et-milchamoteinu' means 'our battles'.
[1SA.8.21] And Samuel heard all the words of the people, and he spoke them into the ears of Yahveh. [§]
va-yishma shmuel et kol-divrei ha-am va-yedabrem be-oznei yahveh.
This verse describes Samuel hearing the people’s words and then speaking them into the ears of Yahveh. 'Va-yishma' means 'and he heard'. 'Shmuel' is the name Samuel. 'Et' is a particle marking the direct object. 'Kol-divrei' means 'all the words'. 'Ha-am' means 'the people'. 'Va-yedabrem' means 'and he spoke'. 'Be-oznei' means 'into the ears of'. 'Yahveh' is the name of God.
[1SA.8.22] And Yahveh said to Samuel, "Listen to their voice, and you shall make for them a king." And Samuel said to the people of Israel, "Go, each man to his city." [§]
Va-yo-mer Yahveh el Shmuel shma be-qolam ve-him-lach-ta lahem melech va-yo-mer Shmuel el an-shei Yisrael lechu ish le-i-ro.
This verse describes Yahveh speaking to Samuel and telling him to listen to the people’s request and to make them a king. Samuel then tells the people of Israel to return to their own cities.
1SA.9
[1SA.9.1] And there was a man from the son of the right hand, and his name was Kish, son of Aviel, son of Tzror, son of Bechorat, son of Aphich, son of a man of the right hand, a mighty warrior. [§]
vayhi-ish mibben-yamin ushemo Kish ben-Aviel ben-Tzror ben-Bechorat ben-Aphich ben-ish yemini gibor chail.
This verse introduces Kish, a Benjamite, and details his lineage. 'Vayhi' means 'and it was' or 'and there was'. 'Ish' means 'man'. 'mibben-yamin' means 'from the son of the right hand' (Benjamite). 'ushemo' means 'and his name'. 'Kish' is a proper name. 'ben-Aviel' means 'son of Aviel'. The following 'ben' statements continue establishing Kish's ancestry. 'gibor chail' means 'a mighty warrior'.
[1SA.9.2] And to him a son was born, and his name was Saul, a young man and good, and there was no man from the sons of Israel better than him, from his shoulders and upward he was taller than all the people. [§]
ve-lo-ha-yah ben u-shmo Sha’ul bachur va-tov ve-ein ish mi-bnei Yisrael tov mi-menu mishichmo va-ma’lah gavo-ah mi-kol-ha-am.
This verse describes the birth of Saul and his physical stature. 'Ve-lo-ha-yah' means 'and to him was born.' 'Ben' means 'son.' 'U-shmo' means 'and his name.' 'Sha’ul' is a proper name. 'Bachur' means 'young man'. 'Va-tov' means 'and good'. 'Ve-ein' means 'and there is not'. 'Ish' means 'man'. 'Mi-bnei Yisrael' means 'from the sons of Israel'. 'Tov mi-menu' means 'good from him' or 'better than he'. 'Mishichmo va-ma’lah' means 'from his shoulders and upward'. 'Gavo-ah mi-kol-ha-am' means 'taller than all the people'.
[1SA.9.3] And the donkeys of Kish, the father of Shaul, were lost. And Kish said to Shaul, his son, "Take now one of the young men with you, and arise, go, seek the donkeys." [§]
va-to-avad-na ha-a-to-not le-kish avi Sha-ul va-yomer Kish el Sha-ul beni kah-na it-cha et-achad me-ha-ne-ar-im ve-kum lech ba-kesh et-ha-a-to-not.
This verse describes the loss of Kish’s donkeys, the father of Shaul (Saul). Kish instructs Shaul to take a young man with him to search for the donkeys.
[1SA.9.4] And he passed through the mountain of Ephraim, and he passed through the land of Shalisha, and they did not find [him]. And he passed through the land of Shaalim, and there was none, and he passed through the land of Jemini, and they did not find [him]. [§]
Va-ya-avor be-har-ef-ra-yim va-ya-avor be-eretz-sha-li-sha ve-lo ma-tsa-u va-ya-avor be-eretz-sha-a-lim va-ayin va-ya-avor be-eretz-ye-mi-ni ve-lo ma-tsa-u.
This verse describes a search that yields no results. The verse lists several regions that were traversed, but in none of them was the object of the search found. 'Va-ya-avor' means 'and he passed through'. 'Be' means 'in' or 'through'. 'Har' means 'mountain'. 'Eretz' means 'land'. 'Lo ma-tsa-u' means 'they did not find'. 'Va-ayin' is a phrase denoting 'and it was nothing' or 'and there was none'.
[1SA.9.5] They came to the land of Zuph, and Saul said to his servant who was with him, "Come, and let us return, lest my father cease from concerning himself with the donkeys and worry for us." [§]
hem-ah bah-oo be-er-etz tsoof ve-sha-ool a-mar le-na-ar-o asher im-o le-khah ve-nashuvah pen yech-dal a-vee min ha-at-o-not ve-da-ag la-nu
This verse describes Saul and his servant going to look for lost donkeys. 'Hemah' means 'they'. 'Bah-oo' means 'came'. 'Be-er-etz tsoof' means 'to the land of Zuph'. 'Ve-sha-ool a-mar' means 'and Saul said'. 'Le-na-ar-o asher im-o' means 'to his servant who was with him'. 'Le-khah ve-nashuvah' means 'come and let us return'. 'Pen yech-dal a-vee min ha-at-o-not' means 'lest my father cease from the donkeys'. 'Ve-da-ag la-nu' means 'and worry for us'.
[1SA.9.6] And he said to him, "Behold, there is a man of God in this city, and this man is honored. Everything that he speaks will come about. Now, let us go there, perhaps he will tell us the way we should go, the way we have walked upon." [§]
va'yomer lo hineh na ish elohim ba'ir hazzot veha'ish nichbad kol asher yedaber bo yavo ata nelech sham ulai yaggid lanu et darkenu asher halachnu aleha.
This verse describes a conversation where someone suggests seeking guidance from a 'man of God' in a city. The speakers believe this individual is respected and that whatever he says will come to pass. They plan to go to him, hoping he will reveal the correct path they should take.
[1SA.9.7] And Saul said to his servant, “Behold, we go, but what shall we bring to the man? For the bread is finished from our supplies, and there is no gift to bring to the man of the Gods. What do we have with us?” [§]
Va-yo-mer Sha-ul le-na-a-ro, ve-hi-neh ne-lech u-mah na-vee le-ish, ki ha-le-chem azal mi-ke-lei-nu, u-tshura ein le-hav-ee le-ish ha-elo-him, mah it-ta-nu.
This verse recounts Saul’s conversation with his servant as they journey to find Samuel the prophet. Saul expresses concern about what they will offer Samuel, as their provisions have run out and they have nothing to give as a gift. ‘Va-yo-mer’ means ‘and he said’. ‘Sha-ul’ is Saul’s name. ‘Le-na-a-ro’ means ‘to his servant’. ‘Ve-hi-neh’ means ‘and behold’. ‘Ne-lech’ means ‘we go’. ‘U-mah’ means ‘what’. ‘Na-vee’ means ‘we will bring’. ‘Le-ish’ means ‘to the man’. ‘Ki’ means ‘for’. ‘Ha-le-chem’ means ‘the bread’. ‘Azal’ means ‘is finished/gone’. ‘Mi-ke-lei-nu’ means ‘from our vessels/supplies’. ‘U-tshura’ means ‘and a gift/offering’. ‘Ein le-hav-ee’ means ‘there is nothing to bring’. ‘Le-ish ha-elo-him’ means ‘to the man of the Gods’ (referring to Samuel). ‘Mah it-ta-nu’ means ‘what do we have with us?’
[1SA.9.8] And the young man continued to plead with Saul, and said, "Behold, a quarter shekel of silver is found in my hand, and I will give it to a member of the Gods, and he will tell us what our way is." [§]
vayosef hanaar laannot et shaul vayomer hine nimtza beyadi reva shekel kasef venatati leish haeloheem vehiggid lanu et darkenu.
This verse describes a young man offering money to 'the Gods' (Elohim) to inquire about the way forward. 'Shaul' is a proper noun, a person's name, and remains untranslated. 'Reva' refers to a quarter. 'Kasef' means silver. 'Darkenu' means 'our way'.
[1SA.9.9] Formerly in Israel, thus says the man in his going to inquire of the Gods, "Come and let us go to the seer, for to the prophet today will be called formerly the seer." [§]
lifanim beyisrael koh amar haish belikhto lidrosh Elohim lechu venelekha ad haroeh ki lanavi hayom yikare lifanim haroeh
This verse describes a practice in ancient Israel where people would go to inquire of God, specifically to a seer. 'Lifanim' refers to 'formerly' or 'in times past'. 'Beyisrael' means 'in Israel'. 'Koh amar' means 'thus says'. 'Haish' is 'the man'. 'Belikhto' means 'in his going'. 'Lidrosh' means 'to seek' or 'to inquire of'. 'Elohim' is 'the Gods'. 'Lechu venelekha' is an exhortation to 'come and let us go'. 'Ad haroeh' means 'to the seer'. 'Lanavi hayom' means 'to the prophet today'. 'Yikare' means 'will be called'. 'Lifanim haroeh' means 'formerly the seer'.
[1SA.9.10] And Saul said to his young man, "Is your idea good? Let us go." And they went to the city where the man of the Gods was. [§]
Va-yo-mer Sha-ul le-na-a-ro tov de-var-cha le-cha ne-lei-cha va-ye-le-chu el-ha-ir a-sher-sham ish ha-elo-him.
This verse recounts Saul asking his young man if his idea is good, and then proceeding to the city where the man of the Gods resides. 'Shaul' is a proper name, Saul. 'Na-a-ro' means 'his young man' or 'his servant'. 'De-var-cha' means 'your word' or 'your idea'. 'Ne-lei-cha' means 'let us go'. 'Ha-ir' means 'the city'. 'Ish' means 'man'. 'Ha-elo-him' means 'the Gods'.
[1SA.9.11] They went up toward the city, and they found young women going out to draw waters. They said to them, “Is the seer here with you?” [§]
hemma olim b’ma’aleh ha’ir v’hemma matsu ne’arot yotz’ot lish’ohv mayim vayomru lahen hayesh bazeh haroeh.
This verse describes a group of men ascending to the city and encountering young women going out to draw water. They then ask the women if 'the seer' is present with them. Let’s break down the names: ‘hemma’ refers to ‘they’; ‘ha’ir’ is ‘the city’; ‘ne’arot’ is ‘young women’; ‘mayim’ is ‘waters’ (plural). The key name is ‘haroeh’ which is a form of ‘ro’eh’ and means ‘the seer’ or ‘the one who sees’. It’s a title.
[1SA.9.12] And they answered them and said, "There is, behold, before you, hasten now, for today the city will come, for the sacrifice is today for the people on the high place." [§]
va-ta-a-nenah otam va-to-mar-nah yesh hin-neh le-fa-neh-cha mah-her a-tah ki ha-yom bah la-ir ki ze-vah ha-yom la-am ba-bamah.
This verse describes a group of women responding to someone. They declare that something exists before this person, urging immediate action because today something will happen to the city, specifically a sacrifice for the people on the high place.
[1SA.9.13] As you come to the city, so you will find him before he goes up to the raised place to eat, for the people will not eat until he comes, for he will bless the sacrifice, after which the called ones will eat. And now, go up, for you will find him today, you will find him. [§]
kəḇō’ăḵem hā‘īr kēn timṣ’ūn ʾōtō bəṭerem ya‘ăleh habāmātā le’ĕḵōl kī lō-yōḵal hā‘ām ‘ad-bō’ō kī-hū’ yəbāreḵ hazebaḥ aḥăre‘-kēn yōḵlū haqqəru’īm wə‘attāh ‘ălū kī-ʾōtō kəhayyōm timṣ’ūn ʾōtō.
This verse describes a scenario where people arrive in a city and are instructed to find a specific individual before eating. This individual will bless the sacrifice before anyone is permitted to eat. It’s a ritualistic instruction regarding a sacrificial meal.
[1SA.9.14] And they went up to the city, they were coming within the city, and behold, Samuel was going out to meet them to go up to the high place. [§]
va-ya'alu ha-ir hema ba'im b'toch ha-ir v'hineh shmu'el yotzeh likratam la'alot habamah.
This verse describes people going up to the city and meeting Samuel as he comes out to meet them on the way to the high place. 'Va-ya'alu' means 'and they went up'. 'Ha-ir' means 'the city'. 'Hema' means 'they'. 'Ba'im' means 'coming'. 'B'toch' means 'within' or 'inside'. 'V'hineh' means 'and behold'. 'Shmu'el' is Samuel. 'Yotzeh' means 'going out'. 'Likratam' means 'to meet them'. 'La'alot' means 'to go up to'. 'Habamah' means 'the high place'.
[1SA.9.15] And Yahveh revealed to Samuel’s ear, one day before Saul came, to say. [§]
Va-yahveh ga-lah et-ozen shmu-el yom echad lif-nei bo-sha-ul le-emor
This verse describes Yahveh revealing something to Samuel. 'Va' indicates 'and'. 'Ga-lah' means 'revealed'. 'Et' is a grammatical marker indicating the definite direct object. 'Ozen' means 'ear'. 'Shmu-el' is the name Samuel. 'Yom' means 'day'. 'Echad' means 'one'. 'Lif-nei' means 'before'. 'Bo-sha-ul' is the name Saul. 'Le-emor' means 'saying' or 'to say'. The verse indicates Yahveh revealed something to Samuel’s ear, one day before Saul arrived, to say something.
[1SA.9.16] Now, tomorrow I will send to you a man from the land of Benjamin, and I will anoint him to be a leader over my people Israel, and he will save my people from the hand of the Philistines, for I have seen my people, for their cry has come to me. [§]
ka'et | mahar eshlach elecha ish me'eretz binyamin u'mishachto lenagid al-ami yisrael vehoshiya et-ami miyad pelishtim ki ra'iti et-ami ki ba'ah tza'akato elay.
This verse describes a coming deliverance for Israel. 'ka'et | mahar' signifies 'now | tomorrow,' indicating something imminent. It states that an individual will be sent from the land of Benjamin, and that person will be anointed as a leader over the people of Israel, to save them from the hand of the Philistines. This action is motivated by God’s awareness of the people's cry for help.
[1SA.9.17] And Samuel saw Saul, and Yahveh answered him, "Behold, the man of whom I told you, this one will restrain my people." [§]
Ushmuel ra'ah et-Shaul, vayeveh anahu, hineh haish asher amarti elecha, zeh ya'tzor be'ammi.
This verse describes Samuel seeing Saul, and Yahveh answering Samuel. Yahveh confirms that Saul is the man Samuel was told about, and that Saul will save the people.
[1SA.9.18] And Saul approached Samuel within the gate and said, “Tell me, please, which is the house of the seer?” [§]
Va-yig-ash Sha-ool et-Shmu-el be-toch ha-sha-ar va-yo-mer ha-gi-da-na lee ee-zeh beit ha-ro-eh.
This verse describes Saul approaching Samuel in the city gate and asking him to identify the seer’s house. Let’s break down the names: ‘Sha-ool’ is Saul. ‘Shmu-el’ is Samuel. ‘Ha-ro-eh’ is the seer. The phrases ‘et’ and ‘na’ are particles that do not have direct English equivalents but serve grammatical functions. ‘Ee-zeh’ means ‘which’.
[1SA.9.19] And Samuel answered Saul and said, “I am the seer. Come up before me to the high place, and we will eat together today. And I will send you away in the morning, and I will tell you everything that is in your heart.” [§]
Va'yan Shmuel et Shaul va'yomer anokhi ha'ro'eh aleh lifanai habamah va'akhaltem imi hayom veshilachticha baboker vechol asher bilvavecha aggid lach.
This verse describes Samuel responding to Saul. He states that he is the seer, and invites Saul to ascend to the high place with him, to eat together today. Samuel promises to send Saul away in the morning and to tell him everything that is in his heart.
[1SA.9.20] And concerning the lost ones to you, today, three days, do not set your heart upon them, for they have been found. And to whom is all the desire of Israel, is it not to you, and to all the house of your father? [§]
ve-la-atono-t ha-ovdot le-cha hayom shloshet ha-yamim al-taseim et-liv-cha lahem ki nim-tsa-u u-lemi kol-chemdat Yisrael ha-lo le-cha u-lekol beit avi-cha.
This verse appears to be a reassurance that something lost has been found, and a statement about the speaker’s claim to all the desires of Israel and his family. "Atonto" likely refers to lost animals. The verse addresses someone in a position of authority or responsibility.
[1SA.9.21] And Saul responded and said, "Isn't it true that I am my prominent one from the smallest of the tribes of Israel, and my family is the youngest of all the families of the tribe of Benjamin? And why did you speak to me like this matter?" [§]
Va-yaan Sha-ool va-yom-er ha-lo ben-y’mini anochi mi-katanei shivtei Yisrael u-mishpachati ha-tzee-rah mikol mishpachot shivtei Binyamin ve-lamah dibarta elai kadavar hazeh.
This verse comes from 1 Samuel 9:21. Saul is responding to Samuel, who has just anointed him. Saul is expressing surprise that Samuel would choose him, arguing he is from the smallest clan of the smallest tribe. 'Va-yaan' means 'and answered'. 'Sha-ool' is Saul’s name. 'Ha-lo' is a rhetorical question meaning 'isn't it true?'. 'Ben-y’mini' means 'son of my right hand', an idiom meaning 'my prominent one'. 'Mi-katanei' means 'from the smallest'. 'Shivtei' means 'tribes of'. 'Yisrael' is Israel. 'U-mishpachati' means 'and my family'. 'Ha-tzee-rah' means 'the youngest/smallest'. 'Mikol' means 'than all'. 'Mishpachot' means 'families of'. 'Binyamin' is Benjamin. 'Ve-lamah' means 'and why'. 'Dibarta' means 'you spoke'. 'Elai' means 'to me'. 'Kadavar' means 'like the word/matter'. 'Hazeh' means 'this'.
[1SA.9.22] And Samuel took Saul and his young man, and he brought them to the chamber, and he gave them a place at the head of those who were called, and they were about thirty men. [§]
Va-yik-akh Shmu-el et-Sha-ul ve-et na-a-ro, va-ye-vi-em li-sh-ka-tah va-yit-ten la-hem ma-kom be-rosh ha-kru-im ve-hem kish-lo-shim ish.
This verse describes Samuel taking Saul and his servant and bringing them to the designated place. He gives them a position at the head of those who have been chosen, and there are about thirty men present.
[1SA.9.23] And Samuel said to the cook, "Give the portion that I gave to you, that which I said to you, put it with you." [§]
Va-yo-mer Shmu-el la-tabach, te-nah et-ha-man-ah asher na-ta-ti lach, asher a-marti elecha, sim otah im-ach.
This verse is from 1 Samuel 9:13. It describes Samuel speaking to the cook. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is the name 'Samuel'. 'La-tabach' means 'to the cook'. 'Te-nah' means 'give'. 'Et-ha-man-ah' means 'the portion'. 'Asher' means 'that' or 'which'. 'Na-ta-ti' means 'I gave'. 'Lach' means 'to you'. 'A-marti' means 'I said'. 'Elecha' means 'to you'. 'Sim' means 'put'. 'Otah' means 'it'. 'Im-ach' means 'with you'.
[1SA.9.24] Then the butcher raised the leg and the upper portion and placed it before Saul, and he said, "Behold, the remaining portion is set before you to eat, for to the appointed time it has been kept for you, saying, 'I have called the people.'" So Saul ate with Samuel on that day. [§]
va-ya-rem ha-tabach et-ha-shok ve-he-ale-ha va-ya-sem lif-nei sha-ul va-yo-mer hi-neh ha-nish-ar sim-le-fa-neh-cha ech-ol ki la-mo-ed sha-mur-le-cha le-e-mor ha-am ka-ra-ti va-yo-chal sha-ul im-shmu-el ba-yom ha-hu
This verse describes the butcher bringing a portion of meat to Saul and saying it was reserved for him because he had called the people together. It is a detail of a sacrificial meal or offering.
[1SA.9.25] And they descended from the elevated place of the city, and he spoke with Saul upon the roof. [§]
vayirdoo mehabaamah ha'ir vaydabber im-sha'ool al-hagag
This verse describes someone descending from the elevated place of the city and speaking with Saul on the roof. ‘vayirdoo’ means ‘and they descended’. ‘mehabaamah’ means ‘from the elevated place’. ‘ha’ir’ means ‘the city’. ‘vaydabber’ means ‘and he spoke’. ‘im-sha’ool’ means ‘with Saul’. ‘al-hagag’ means ‘upon the roof’.
[1SA.9.26] They awoke early, and as dawn was breaking, Samuel called to Saul from the roof, saying, "Rise, and I will send you forth." Then Saul rose and both he and Samuel went outside. [§]
vayashkimu vayhi ka'alot hashachar vayikra shmuel el shaul hagaga le'emor kuma va'ashalechcha vayakam shaul vaye'tz'u shneihem hu ushmuel hachutza.
This verse describes Samuel waking early and calling to Saul from the rooftop. Samuel instructs Saul to rise, so that he may send him forth. Saul rises and both he and Samuel go outside.
[1SA.9.27] They are descending to the edge of the city, and Samuel said to Saul, "Say to the young man, and let him pass before us." And he passed. And you, stand as today, and I will make you hear the word of God. [§]
hemma yordim biktze ha'ir ushmuel amar el-sha'ul emor lanar vaya'avor lifaneinu vayavor ve'atah amod kayom ve'ashmi'acha et-dvar elohim.
This verse describes Samuel instructing Saul about a young man who will pass before them. Samuel promises to reveal the word of God to Saul. "Hemma" refers to 'they'. "Yordim" means 'descending'. "Biktze ha'ir" means 'at the edge of the city'. "Ushmuel" is 'and Samuel'. "Amar" means 'said'. "El-Sha'ul" is 'to Saul'. "Emor lanar" means 'say to the young man'. "Vaya'avor lifaneinu" means 'and he shall pass before us'. "Vayavor" means 'and he passed'. "Ve'atah" means 'and you'. "Amod kayom" means 'stand as today'. "Ve'ashmi'acha" means 'and I will make you hear'. "Et-dvar elohim" means 'the word of God'.
1SA.10
[1SA.10.1] And Samuel took the flask of oil and poured it on his head, and he kissed him. And he said, "Behold, that Yahveh has anointed you over His inheritance as a leader." [§]
Va-yikach Shmuel et-pach ha-shemen va-yizok al-rosho va-yishakehu va-yomer halo ki mishachacha Yahveh al-nachalato le-nagid.
This verse describes Samuel anointing Saul. 'Va-yikach' means 'and he took'. 'Shmuel' is Samuel. 'Et' is a particle indicating a definite object. 'Pach' is a flask or container. 'Ha-shemen' means 'the oil'. 'Va-yizok' means 'and he poured'. 'Al-rosho' means 'on his head'. 'Va-yishakehu' means 'and he kissed him'. 'Va-yomer' means 'and he said'. 'Halo' is a rhetorical question particle, similar to 'behold'. 'Ki' means 'that'. 'Mishachacha' means 'He has anointed you'. 'Yahveh' is the proper name of God. 'Al-nachalato' means 'over His inheritance'. 'Le-nagid' means 'as a leader'.
[1SA.10.2] As you went today from my standing place, and you found two men with the burial of Rachel in the territory of Benjamin near Zelzah, and they will say to you, “The donkeys which you went to seek have been found.” And behold, your father abandoned the matters of the donkeys and worried for you, saying, “What shall I do for my son?” [§]
bəlɛḵtəḵā hayyōm mēʿimmādī ūmāṣātā šnē ʾănāšīm ʿim-qəḇurāt rāḥēl bigəḇūl binyāmīn bəṣɛlṣaḥ wəʾāmərū ʾēleyḵā nimṣʾū hāʾătōnōt ʾăšer hālaktā ləḇaqēš wəhinneh nāṭaš ʾābīḵā ʾet-dibrē hāʾătōnōt wəḏāʾag lāḵem lēʾmōr mā ʾeʿĕśeh liḇnī
This verse describes a meeting with two men near the burial place of Rachel in the territory of Benjamin, near Zelzah. They inform the person spoken to that the donkeys which they went to seek have been found. It is also stated that the speaker’s father abandoned concern for the donkeys and instead worried about them, wondering what to do for his son.
[1SA.10.3] You will then pass from there and proceed further, and you will come until Elon Tabor, and there, three men will find you ascending to the Gods at Bethel. One is carrying three kids, and one is carrying three measures of bread, and one is carrying a wineskin of wine. [§]
ve-chalaf-ta misham va-ha-le-ah u-va-ta ad-e-lon ta-vor u-me-tsa-ucha sham shlo-sha anashim olim el ha-elo-him beit-el echad noseh shlo-sha gdayim ve-echad noseh shloshet kich-rot lechem ve-echad noseh nevel-yayin.
This verse describes a journey and an encounter. It begins with instructions for someone to travel from a certain location to Elon Tabor. There, they will find three men ascending to the Gods at Bethel. Each man is carrying a different offering: one carries three kids, another carries three loaves of bread, and the third carries a wineskin of wine.
[1SA.10.4] And they will ask for peace to you, and they will give to you two loaves, and you will take from their hand. [§]
ve-sha-a-lu le-kha le-sha-lom ve-na-tenu le-kha sh-tei-le-chem ve-la-kach-ta mi-ya-dam
This verse consists of commands given to someone. "Ve" means "and". "Sha-a-lu" means "they will ask". "Le-kha" means "to you". "Le-sha-lom" means "for peace". "Na-tenu" means "they will give". "Sh-tei-le-chem" means "two loaves". "La-kach-ta" means "you will take". "Mi-ya-dam" means "from their hand". The verse instructs someone to request peace from others and accept two loaves of bread from them.
[1SA.10.5] After that, you will come to the hill of the Gods, where the lookouts of the Philistines are stationed. And when you arrive at the city, you will encounter a company of prophets descending from the high place, and before them will be a harp, a tambourine, a flute, and a lyre, and they will be prophesying. [§]
akhakhen tabo gibeat haelohim asher sham netsivei pelishtim vihi kvoakha sham ha'ir ufaga'ta hevel nevi'im yordim mehabamah ulifneihem nevel vetof vehalil vekinor vehema mitnave'im.
This verse describes a future event where someone will come to Gibeah, a place associated with the Gods, where Philistine lookouts are stationed. Upon arriving at the city, they will encounter a group of prophets descending from a high place, accompanied by musical instruments, and engaged in prophesying.
[1SA.10.6] And the spirit of Yahveh will succeed upon you, and you will prophesy with them, and you will be changed into another man. [§]
ve-tsal-chah ah-lay-kah roo-akh Yahveh ve-heet-na-vee-tah im-mahm ve-neh-pah-khta le-eesh ah-kher.
This verse describes the spirit of Yahveh coming upon a person, enabling them to prophesy with others and being transformed into another person. 'Ve' means 'and'. 'Tsal-chah' means 'will succeed' or 'will come upon'. 'Ah-lay-kah' means 'upon you'. 'Roo-akh' means 'spirit'. 'Ve' again means 'and'. 'heet-na-vee-tah' means 'you will prophesy'. 'im-mahm' means 'with them'. 'Ve' yet again means 'and'. 'neh-pah-khta' means 'you will be changed'. 'le-eesh' means 'into a man'. 'ah-kher' means 'other'.
[1SA.10.7] And it will be, that when these signs come to you, do for yourself what your hand finds to do, because the Gods are with you. [§]
ve-ha-ya ki ta-vo-ina ha-otot ha-ele la-ch a-seh le-cha a-sher tim-tza ya-de-cha ki ha-elohim im-mach.
This verse describes a situation where signs will come to someone, and they should do what their hand finds to do, because the Gods are with them. 've-ha-ya' means 'and it will be'. 'ki' means 'that' or 'when'. 'ta-vo-ina' means 'come to you'. 'ha-otot ha-ele' means 'these signs'. 'la-ch' means 'to you'. 'a-seh le-cha' means 'do for yourself'. 'a-sher tim-tza ya-de-cha' means 'what your hand finds'. 'ki ha-elohim im-mach' means 'that the Gods are with you'.
[1SA.10.8] And you shall descend before me to Gilgal, and behold, I, Yahveh, am descending to you to accept burnt offerings, to sacrifice peace offerings. Seven days you shall wait until I come to you, and I will inform you what you are to do. [§]
ve-yarad-ta le-fanai ha-gil-gal ve-hi-neh a-no-chi yo-red ei-le-cha le-ha-alot o-lot liz-bo-ach ziv-chei shla-mim shiv-at ya-mim to-chel ad-bo-i ei-le-cha ve-ho-da-ti le-cha et a-sher ta-a-seh.
This verse describes a divine encounter and instructions regarding sacrifices. The speaker, understood to be God, instructs someone to descend to Gilgal. God will then descend to them to receive burnt offerings and peace offerings. There is a period of seven days designated before God's arrival, during which the individual is to wait. Afterward, God will reveal what is to be done.
[1SA.10.9] And it came to pass, as he turned his shoulder to go from Samuel, that God changed his heart to be another, and all these signs came to pass on that day. [§]
vehayah kehapnoto shichmo lelechet meim shmuel vayhapech lo Elohim lev acher vayavo kul haotot haele bayom hahu.
This verse describes a change in Saul's heart caused by God. It states that as he turned to leave Samuel, God changed his heart to a different one, and all these signs came to pass on that day. Note that 'Elohim' is plural, meaning 'the Gods'.
[1SA.10.10] And he came there to Gibeah, and behold, a group of prophets were coming towards him, and the spirit of the Gods came upon him, and he prophesied among them. [§]
vayavo sham hagibeatah vehineh hevel nevi'im likrato vaticlach alav ruach elohim vayitnabeh betocham.
This verse describes a moment where someone arrives at Gibeah and encounters a group of prophets. The spirit of the Gods comes upon him, and he begins to prophesy with them. 'Vayavo' means 'and he came'. 'Sham' means 'there'. 'Hagibeatah' is 'Gibeah'. 'Vehineh' means 'and behold'. 'Hevel nevi'im' is 'a group of prophets'. 'Likrato' means 'towards him'. 'Vaticlach' means 'and came upon'. 'Ruach elohim' is 'the spirit of the Gods'. 'Vayitnabeh' means 'and he prophesied'. 'Betocham' means 'among them'.
[1SA.10.11] And it happened that all who knew him from yesterday and the day before yesterday saw, and behold, he was prophesying with the prophets. And the people said, each to his neighbor, "What is this that has happened to the son of Kish? Has Saul also become one of the prophets?" [§]
vayhi kol yod'o me'etmol shilshom vayiru vehine im-nevi'im niv'a vayomer ha'am ish el-re'ehu ma-zeh haya levn-kish hagam sha'ul ban'vi'im
This verse describes a scene where Saul, the son of Kish, is seen prophesying with the prophets. People are astonished because Saul was not previously known as a prophet. The verse details their questioning of what has happened to him, wondering if Saul has become one of the prophets.
[1SA.10.12] And a man from there answered, “And who are his ancestors?” Therefore it became a saying: “Is Saul also among the prophets?” [§]
va-yaan ish misham va-yomer u-mi aviehem al-ken hayta le-mashal ha-gam shaul ban-nevi'im
This verse describes a response to a question about Saul's prophetic status. 'va-yaan' means 'and answered'. 'ish misham' means 'a man from there'. 'u-mi aviehem' is 'and who is his father?' in the sense of 'who are his ancestors?' or 'what is his lineage?'. 'al-ken' means 'therefore' or 'for this reason'. 'hayta le-mashal' means 'it became a proverb' or 'it was for a saying'. 'ha-gam shaul ban-nevi'im' means 'even Saul among the prophets?'
[1SA.10.13] And he finished prophesying, and he came to the high place. [§]
vayekhal mayhitnavot vayavo habama
This verse describes a prophet ceasing to prophesy and then going to the high place. 'Vayekhal' means 'and he finished' or 'and he completed'. 'Mayhitnavot' is from the root 'hitnavot' meaning 'to prophesy'. 'Vayavo' means 'and he came'. 'Habama' means 'the high place'.
[1SA.10.14] And uncle Saul said to him and to his servant, "Where did you go?" And they said, "To seek the donkeys, and we saw that they are not here, and we came to Samuel." [§]
Va-yo-mer dood sha-ool ei-lav ve-el na-a-ro a-an ha-lach-tem va-yo-mer le-va-kesh et ha-a-to-not va-nee-reh kee-a-yin va-na-vo el shmu-el.
This verse describes Saul and his servant searching for lost donkeys. 'Dood' means uncle, but is used here as a title of respect for Kish, Saul's father. 'Sha-ool' is Saul's name. 'Ei-lav' means to him. 'Na-a-ro' means his servant. 'A-an' means where. 'Ha-lach-tem' means you went. 'Le-ba-kesh' means to seek. 'Et ha-a-to-not' means the donkeys. 'Va-nee-reh' means we saw. 'Kee-a-yin' means that they are not. 'Va-na-vo' means we came. 'El shmu-el' means to Samuel.
[1SA.10.15] And Saul’s uncle said, “Please tell me what Samuel said to you.” [§]
Va-yo-mer Dod Sha-ool Ha-gi-dah-nah li Mah-amar la-chem Shmu-el.
This verse recounts Saul asking his uncle about what Samuel told them. 'Dod' means uncle. 'Sha-ool' is Saul's name. 'Ha-gi-dah-nah' is a request to tell. 'Mah-amar' means what was said. 'La-chem' means to you. 'Shmu-el' is Samuel's name.
[1SA.10.16] And Saul said to his uncle, "Tell us, has it been told to us that the donkeys have been found? And concerning the matter of the kingdom, he did not tell him that Samuel had spoken of it." [§]
Va-yo-mer Sha-ul el-Dod, ha-ged hi-gid la-nu ki nim-tza-u ha-at-o-not ve-et-de-var ha-mel-u-cha lo hi-gid lo asher amar Shmu-el.
This verse describes Saul asking his uncle about the donkeys that were found. Saul is also questioning why his uncle was not told about the matter of the kingdom, as Samuel had spoken about it. 'Dod' is Saul’s uncle. 'Ha-ged' translates to 'tell'. 'Nim-tza-u' is 'they were found'. 'Ha-at-o-not' means 'the donkeys'. 'De-var ha-mel-u-cha' is 'the matter of the kingdom'. 'Lo hi-gid lo' means 'he did not tell him'. 'Asher amar Shmu-el' means 'that Samuel said'.
[1SA.10.17] And Samuel called to the people toward Yahveh at the Mitzpah. [§]
Va-yatzek Shmuel et ha-am el-Yahveh ha-Mitzpah.
This verse describes Samuel calling to the people toward Yahveh at Mitzpah. 'Va-yatzek' means 'and he called'. 'Shmuel' is the name Samuel. 'Et ha-am' means 'the people'. 'El-Yahveh' means 'toward Yahveh'. 'Ha-Mitzpah' means 'the Mitzpah', indicating a specific location.
[1SA.10.18] And He said to the children of Israel, "Thus says Yahveh, the Gods of Israel: I have brought up Israel from Egypt, and I delivered you from the hand of Egypt and from the hand of all the kingdoms that oppressed you." [§]
va-yo-mer | el-be-nei yis-ra-el pak-koh-amar YHVH elohei yis-ra-el anochi he-e-lei-ti et yis-ra-el mi-mitz-raim va-atz-il et-chem mi-yad mitz-raim u-mi-yad kol-ha-mam-la-khot ha-lo-tz-tzim et-chem.
This verse is God speaking to the children of Israel. It recounts God's actions of bringing Israel up from Egypt and delivering them from the hand of Egypt and from the hand of all the kingdoms that oppressed them. 'El' refers to God. 'YHVH' is the proper name of God. 'Elohim' refers to the Gods. 'Benei Yisrael' translates to 'children of Israel'.
[1SA.10.19] And you today have rejected the Gods who is a deliverer to you from all your evils and troubles, and you said to him, "Surely a king you will set over us." And now, stand before Yahveh by your tribes and by your thousands. [§]
Ve'atem hayom me'aste'tem et eloheichem asher hu moshi'a lachem mikol ra'oteichem vetzaroteichem vatomeru lo ki melech tasim aleinu ve'atah hit'yatzvu lifnei Yahveh leshiveteichem ule'alfeichem.
This verse details a rejection of the Gods who had previously delivered the people from their troubles, and a request for a king instead. It then calls on the people to present themselves before Yahveh by their tribes and thousands.
[1SA.10.20] And Samuel brought near all the tribes of Israel, and the tribe of Benjamin was captured. [§]
Va-yakrev Shmuel et kol-shivtei Yisrael va-yilached shevet Binyamin.
This verse describes Samuel gathering all the tribes of Israel, and then a tribe, specifically Benjamin, was captured. 'Va-yakrev' means 'and he brought near'. 'Shmuel' is the name Samuel. 'Et' is a grammatical particle indicating a definite direct object. 'Kol' means 'all'. 'Shivtei' is the plural of 'tribe', meaning 'tribes of'. 'Yisrael' is Israel. 'Va-yilached' means 'and was captured'. 'Shevet' means 'tribe'. 'Binyamin' is Benjamin.
[1SA.10.21] And he brought near the tribe of Benjamin to its families, and the family of Matri was drawn. And Sha'ul, son of Kish, was drawn, and they sought him, and he was not found. [§]
Va-yakrev et-shivet Binyamin le-mishpchotav va-tilached mishpachat ha-Matri va-yilached Sha'ul ben-Qish va-yevakshuhu ve-lo nimtza.
This verse describes the selection of a tribe and a family from within that tribe, and then the seeking of Sha'ul, son of Kish, who cannot be found. 'Va-yakrev' means 'and he brought near'. 'Et-shivet' means 'the tribe of'. 'Binyamin' is the name of the tribe, Benjamin. 'Le-mishpchotav' means 'to its families'. 'Va-tilached' means 'and was drawn'. 'Mishpachat ha-Matri' means 'the family of Matri'. 'Va-yilached' means 'and was drawn'. 'Sha'ul ben-Qish' means 'Sha'ul, son of Kish'. 'Va-yevakshuhu' means 'and they sought him'. 'Ve-lo nimtza' means 'and was not found'.
[1SA.10.22] And they inquired again of Yahveh, "Will another man come here?" Then Yahveh said, "Behold, he is hidden among the utensils." [§]
vayish'alu od bayahveh haba od halom ish savayomer yahveh hineh hu nekhbah el hakeilim
This verse describes people inquiring of Yahveh whether another man would come. Yahveh responds that he is hidden among the utensils.
[1SA.10.23] And they ran and took him from there, and he established himself among the people, and he became taller than all the people from his shoulders and upward. [§]
vayaru-tzu vayikachu-hu misham vayityatzev betoch ha-am vayigbah mikol-ha-am mishikhmo vama-alah.
This verse describes someone being taken from a place and then standing among the people, becoming taller than all of them from the shoulders up. Let's break down the names of God that may be present. There are none directly present in this verse, so we will focus on a literal translation of the other words.
[1SA.10.24] And Samuel said to all the people, "Have you seen whom Yahveh has chosen, for there is none like him among all the people?" And all the people were afraid and said, "Long live the king!" [§]
Va-yo-mer Shmu-el el kol ha-am, ha-re-item asher ba-char-bo Yahveh, ki ein ka-mohu be-chol ha-am? Va-ya-reu kol ha-am va-yo-meru yichi ha-melech.
This verse recounts Samuel speaking to all the people, asking if they saw whom Yahveh had chosen, for there is none like him among all the people. The people then feared and said, 'Long live the king!'
[1SA.10.25] And Samuel spoke to the people concerning the law of the kingdom, and he wrote it in a book, and he placed it before Yahveh, and Samuel sent all the people, each man to his home. [§]
vay-da-ber shmu-el el-ha-am et mish-pat ha-melu-kha vay-ikh-to b-se-fer vay-anakh lif-nei Yahveh vay-sha-lakh shmu-el et-kol-ha-am ish le-bei-to
This verse describes Samuel speaking to the people regarding the law of the kingdom, writing it in a book, placing it before Yahveh, and then dismissing the people to their homes. 'Samuel' is a proper noun, a person's name. 'Ha-am' means 'the people'. 'Mish-pat' refers to judgment or law. 'Ha-melu-kha' means 'the kingdom'. 'Sefer' is book. 'Lif-nei' is before. 'Yahveh' is the divine name. 'Sha-lakh' means he sent. 'Kol' means all or every. 'Ish' means man or person. 'Le-bei-to' means to his home.
[1SA.10.26] And also Saul went to his house at Gibeah, and the soldiers went with him, those whose hearts the Gods had touched. [§]
ve-gam-sha'ul halach le-beyto giv'ata va-yelechu immo ha-chayil asher-naga elohim be-livam
This verse describes Saul returning home to Gibeah, and soldiers going with him whose hearts God had touched. "ve-gam" means 'and also'. "sha'ul" is Saul's name. "halach" means 'he walked' or 'he went'. "le-beyto" means 'to his house'. "giv'ata" is the name of a place, Gibeah. "va-yelechu" means 'and they went'. "immo" means 'with him'. "ha-chayil" means 'the soldiers'. "asher" means 'that' or 'who'. "naga" means 'touched'. "elohim" refers to the Gods. "be-livam" means 'in their hearts'.
[1SA.10.27] And the sons of worthlessness said, "How can this one save us?" And they despised it, and did not bring a tribute to it. And it was as one who is silenced. [§]
oo-veh-nee vlee-yah-uhl ah-mer-oo mah-yoh-shee-ay-nu zeh vai-yeev-zoo-hu vloh-heh-vee-oo loh-voh mee-neh-hah vai-yhee keh-mah-har-eesh.
This verse describes the sons of Belial questioning how this (presumably a leader or offering) can save them, and they despise it, offering no tribute. They are silent, behaving as if nothing happened. 'Belial' represents worthlessness or wickedness. 'YHVH' is not present in this verse.
1SA.11
[1SA.11.1] And Nachash the Ammonite went up, and he encamped over Jabesh Gilead. And all the men of Jabesh spoke to Nachash, saying, "Cut a covenant with us, and we will serve you." [§]
vayya'al nachash ha'ammoni vayichan al-yavesh gil'ad vayomru kol-anshei yavesh el-nachash krot-lanu brit venavdecha
This verse describes the Ammonite leader, Nachash, ascending and encamping at Jabesh Gilead. The men of Jabesh Gilead then speak to Nachash, proposing a covenant and offering to serve him.
[1SA.11.2] And the Ammonite said to them, "With this I will cut for you, with a deficiency of every right eye, and I will place it as a reproach upon all Israel." [§]
Va-yo-mer a-lei-hem nachash ha-am-mon-i be-zot ech-roth la-chem bi-n-kor la-chem kol-ayin yamin ve-sam-ti-ha cher-pah al kol yis-ra-el.
This verse describes the Ammonite’s plan to harm the Israelites. 'Nachash' means serpent, but here refers to a leader or representative of Ammon. 'Ha-am-mon-i' means 'the Ammonite'. 'Be-zot' means 'with this'. 'Ech-roth' means 'I will cut'. 'Bi-n-kor' means 'with a lack of'. 'Kol-ayin yamin' means 'every right eye'. 'Ve-sam-ti-ha' means 'and I will place it'. 'Cher-pah' means 'reproach' or 'shame'. 'Al kol yis-ra-el' means 'upon all Israel'.
[1SA.11.3] And the elders of Jabesh Gilead said to him, "Grant us seven days, and we will send messengers throughout the territory of Israel. If no one saves us, then we will come out to you." [§]
Va-yomru elav ziknei Yavish he-ref lanu shiv’at yamim ve-nishlecha mal’achim bechol gvul Yisrael ve-im-ein moshi’a otanu ve-yatzanu elecha.
This verse recounts the elders of Jabesh Gilead asking Saul for a delay before they surrender to the Ammonites. They request seven days to send messengers throughout Israel to seek a deliverer. If no one comes to their aid, they will surrender to Saul.
[1SA.11.4] And the angels came to the town of Saul, and they spoke the words in the ears of the people. And all the people lifted their voices and they wept. [§]
Va-yavo-u ha-mal-achim Giv-at Sha-ul va-ye-dab-ru ha-de-var-im be-oz-nei ha-am va-yis-u kol-ha-am et-kolam va-yiv-ku.
This verse describes angels arriving at the town of Saul and speaking to the people. The people then raise their voices and weep. 'Va-yavo-u' means 'and they came'. 'Ha-mal-achim' means 'the angels'. 'Giv-at Sha-ul' is the town of Saul. 'Va-ye-dab-ru' means 'and they spoke'. 'Ha-de-var-im' means 'the words'. 'Be-oz-nei' means 'in the ears of'. 'Ha-am' means 'the people'. 'Va-yis-u' means 'and they lifted'. 'Kol-ha-am' means 'all the people'. 'Et-kolam' means 'their voices'. 'Va-yiv-ku' means 'and they wept'.
[1SA.11.5] And behold, Saul came after the cattle from the field, and Saul said, "What is with the people that they weep?" And they told him the words of the men of Jabesh. [§]
Vehineh Sha'ul ba acharei habakar min hasadeh vayomer Sha'ul mah la'am ki yivku vayesapru lo et divrei anshei Yavesh.
This verse describes Saul returning from tending cattle and inquiring why people are weeping. He is then informed about the distressing news from the city of Jabesh Gilead. 'Vehineh' means 'and behold.' 'Ba' means 'came.' 'Acharei' means 'after.' 'Habakar' means 'the cattle.' 'Min' means 'from.' 'Hasadeh' means 'the field.' 'Vayomer' means 'and he said.' 'Mah' means 'what.' 'La'am' means 'to the people.' 'Ki yivku' means 'why they weep.' 'Vayesapru lo' means 'and they told him.' 'Et divrei' means 'the words of.' 'Anshei Yavesh' means 'the men of Jabesh.'
[1SA.11.6] And the Spirit of the Gods overpowered Saul upon hearing these words, and his anger became very great. [§]
va-tits-lah-kh roo-akh elo-heem al-sha-ool be-shma-o et-ha-de-va-reem ha-eh-leh va-yee-char ap-po me-od
This verse describes the Spirit of the Gods coming upon Saul upon hearing these words, and his anger becoming very great. ‘Titslah’ implies a rushing or overpowering. ‘Ruach’ means spirit, wind, or breath. ‘Elohim’ is a plural form and is translated as ‘the Gods’. ‘Shaul’ is the name Saul. ‘Be-shma’o’ means ‘upon hearing’. ‘Ha-devarim ha-eleh’ means ‘these words’. ‘Yichar’ means to burn or become hot, often used metaphorically for anger. ‘Apo’ is anger. ‘Meod’ means very or exceedingly.
[1SA.11.7] And he took a pair of oxen and cut them into pieces, and sent them throughout all the territory of Israel by the hand of the messengers, saying, "Whoever does not follow Saul and Samuel, so shall it be done to their livestock." And the fear of Yahveh fell upon the people, and they came out as one. [§]
vayikach tzemed bakar vaynatchehu vayashelach bechol gvul yisrael beyad hamalachim leemor asher eynenu yotze acharei shaul veacharei shmuel koh yease livkaru vayipol pachad-Yahveh al-haam vayeitzu keish echad.
This verse describes a test sent out by God to determine who still followed Saul. Two oxen were cut up and sent throughout the territory of Israel by messengers, with a message stating that anyone who did not follow Saul and Samuel would have their livestock treated the same way. This resulted in fear of Yahveh falling upon the people, and they followed as one.
[1SA.11.8] And He counted them at Bazek, and there were three hundred thousand sons of Israel, and thirty thousand men of Judah. [§]
va-yip-kdeh-em beh-vah-zehk va-yee-hyoo beh-nei yis-ra-el shlo-sh meh-oht a-lef veh-eesh yeh-oo-dah shlo-shim a-lef.
This verse describes a census of the Israelites. 'Vayipkodem' means 'and He counted them'. 'Bevazek' refers to the place where they were counted. 'Bnei Yisrael' means 'sons of Israel', referring to the Israelites. 'Shlosh me'ot elef' means 'three hundred thousand'. 'Ish Yehudah' means 'man of Judah', referring to the Judahites. 'Shloshim elef' means 'thirty thousand'.
[1SA.11.9] And they said to the messengers who came, “Thus you shall say to the man of Yavish Gilead: ‘Tomorrow will be your deliverance in the heat of the sun.’” And the messengers came and told the men of Yavish, and they rejoiced. [§]
Va-yomru la-malachim ha-ba’im koh tomerun le-ish Yavish Gil’ad machar tihyeh-lachem tshuah be-chom ha-shemesh va-yavo ha-malachim va-yagidu le-anshei Yavish va-yismachu.
This verse describes messengers delivering a promise of deliverance to the people of Yavish Gilead. 'Va-yomru' means 'and they said'. 'La-malachim ha-ba’im' means 'to the messengers who came'. 'Koh tomerun' means 'thus you shall say'. 'Le-ish Yavish Gil’ad' means 'to the man of Yavish Gilead'. 'Machar tihyeh-lachem tshuah' means 'tomorrow will be your deliverance'. 'Be-chom ha-shemesh' means 'in the heat of the sun'. 'Va-yavo ha-malachim' means 'and the messengers came'. 'Va-yagidu le-anshei Yavish' means 'and they told the men of Yavish'. 'Va-yismachu' means 'and they rejoiced'.
[1SA.11.10] And the men of Jabesh-Gilead said, "Tomorrow we will come out to you, and you may do to us all that is good in your eyes." [§]
vayomru anshei yavish machar netze aleichem va'asitem lanu kchol-hatov b'eineichem.
This verse is spoken by the men of Jabesh-Gilead to the Ammonites. They are responding to a demand for surrender. They state they will come out to the Ammonites tomorrow and that the Ammonites can do with them whatever is good in their eyes.
[1SA.11.11] And it came to pass on the next day that Saul set the people into three divisions. And they came within the camp at the morning watch and struck the Ammonites until the heat of the day. And it was, the remaining ones, and they were scattered, and there did not remain among them two together. [§]
Va-yhi mi-maharat va-yasem Sha’ul et-ha-am shloshah rashim, va-yavo’u be-toch ha-machaneh be-ashmoret ha-boker va-yaku et-ammo’on ad-chom ha-yom, va-yhi ha-nish’arim va-yafutz, ve-lo nish’aru-bam shnayim yachad.
This verse describes Saul’s strategy to defeat the Ammonites. He divided his people into three groups and they attacked the Ammonite camp at dawn, defeating them decisively. Those who remained were scattered, and not even two of them remained together.
[1SA.11.12] And the people said to Samuel, "Who is the one who said that Saul would reign over us? Bring forth the man, and we will kill him." [§]
va-yo-mer ha-am el-shmu-el mi ha-o-mer sha-ul yim-loch a-lei-nu te-nu ha-a-na-shim u-ne-mi-tem.
This verse describes the people speaking to Samuel. They are questioning who said Saul would reign over them, and they are requesting the man who said this be brought forth so they can execute him.
[1SA.11.13] And Saul said, "No man will die on this day, for today Yahveh has made salvation in Israel." [§]
va-yo-mer sha-ool lo-yu-mat eesh ba-yom ha-zeh ki ha-yom a-sah-yeh-va-veh tshu-ah beh-yis-ra-el
This verse is from 1 Samuel 14:24. Saul attempts to prevent his troops from eating until evening, believing that by refraining from food until vengeance is complete upon their enemies, they will be more effective in battle. He pronounces a hasty oath. 'Shaul' is Saul, 'lo-yu-mat' means 'no one will die', 'eesh' means 'man', 'ba-yom ha-zeh' means 'on this day'. 'ki' means 'for'. 'ha-yom' means 'today', 'asah' means 'made', 'Yehvaeh' is the proper name of God, and 'tshuah' means 'salvation'. 'beh-yis-ra-el' means 'in Israel'.
[1SA.11.14] And Samuel said to the people, "Go, and let us go to Gilgal, and there we will renew the kingship." [§]
Va-yo-mer Shmu-el el-ha-am le-chu ve-nel-cha ha-Gil-gal u-ne-cha-desh sham ha-me-lu-cha.
This verse recounts Samuel speaking to the people, urging them to go with him to Gilgal to renew the kingship. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is Samuel. 'El-ha-am' means 'to the people'. 'Le-chu' is 'go'. 'Ve-nel-cha' means 'and we will go'. 'Ha-Gil-gal' is 'Gilgal'. 'U-ne-cha-desh' means 'and we will renew'. 'Sham' means 'there'. 'Ha-me-lu-cha' means 'the kingship'.
[1SA.11.15] And all the people went to Gilgal, and they made Saul king there before Yahveh in Gilgal, and they sacrificed peace offerings there before Yahveh. And Saul and all the people of Israel rejoiced greatly there. [§]
vayelechu kol-ha-am ha-gilgal va-yamliku sham et-sha'ul lifnei yahveh ba-gilgal va-yizbehu-sham zebachim shlamim lifnei yahveh va-yismach sham sha'ul ve-chol-anshei yisrael ad-me'od.
This verse describes the people going to Gilgal and making Saul king before Yahveh in Gilgal. They sacrificed peace offerings before Yahveh, and Saul and all the people of Israel rejoiced greatly.
1SA.12
[1SA.12.1] And Samuel said to all of Israel, "Behold, I have heard your voice in all that you said to me, and I have made a king over you." [§]
va-yo-mer shmu-el el kol yis-ra-el hi-neh sha-ma-ti be-kol-chem le-chol asher amar-tem li va-am-lich a-lei-chem me-lech
This verse recounts Samuel speaking to all of Israel. He states that he has heard their voice and everything they said to him, and he has made a king over them. The names are as follows: Shmuel - Samuel, Yisrael - Israel. The verb 'amlich' means to make king.
[1SA.12.2] And now, behold, the king walks before you, and I have grown old and feeble, and my sons are with you. And I have walked before you from my youth until this day. [§]
ve'atah hinneh hammelech mit'hallech lifneichem va'ani zakanti vasavti ubani hinnam ittechem va'ani hithallachti lifneichem min'neurai ad-hayom hazeh.
This verse is spoken by David to the assembly, explaining his aging state and presenting his sons as his successors. It details how he has walked before them from his youth until this day. Let's break down the names of God or titles used in the verse. There are none.
[1SA.12.3] See, I will answer before Yahveh and before the Messiah. Regarding whose ox have I taken, and whose donkey have I taken? Whom have I defrauded, whom have I oppressed, and from whose hand have I accepted a bribe to cover my eyes? I will restore it to you. [§]
hin-nee ah-noo bee neg-ed Yahveh ve-neg-ed mesh-ee-kho be-et-shor mee lah-kah-tee va-ha-mor mee lah-kah-tee ve-et-mee ah-shak-tee et-mee ratz-o-tee u-mee-yad mee lah-kah-tee ko-fer ve-ah-alim ey-nai bo ve-ah-sheev lah-chem.
This verse is a challenge, a declaration of innocence, and an offer to make restitution. The speaker is asserting their honesty before Yahveh and the anointed one (the Messiah). They are asking who they have harmed, defrauded, or taken a bribe from, offering to return what was taken and look away from wrongdoing. It is a rhetorical question, implying that they have done none of these things.
[1SA.12.4] And they said, "You did not oppress us, and you did not exploit us, and you did not take from the hand of any man anything." [§]
vayomru lo asakta nu velo ratsota nu velo lakhta miyad ish meumah
This verse is spoken to Joseph by his brothers. 'vayomru' means 'and they said'. 'lo asakta nu' means 'you did not oppress us'. 'velo ratsota nu' means 'and you did not exploit us'. 'velo lakhta miyad ish meumah' means 'and you did not take from the hand of any man anything'. The verse details the brothers acknowledging that Joseph did not take advantage of his position of power over them.
[1SA.12.5] And he said to them, "Witness is Yahveh among you, and witness is his anointed one this day, because nothing has been found in my hand." And he said, "Witness!" [§]
va-yo-mer a-lei-hem ed Yahveh ba-chem ve-ed me-shi-cho ha-yom ha-zeh ki lo me-tzatem be-yadi me-umah va-yo-mer ed.
This verse describes someone speaking to others, declaring that Yahveh is witness among them, and that Yahveh’s anointed one is witness this day. They state that nothing has been found in their hand. The verse concludes with the repetition of 'witness'.
[1SA.12.6] And Samuel said to the people, "Yahveh, who did [create] Moses and Aaron, and who brought up your fathers from the land of Egypt." [§]
Va-yo-mer Shmu-el el-ha-am, Yahveh asher asa et-Mosheh ve-et-Aharon, va-asher he-elah et-avoteichem me-eretz Mitzrayim.
This verse recounts Samuel speaking to the people and referencing Yahveh's deeds. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is Samuel. 'El-ha-am' means 'to the people'. 'Asher' means 'who' or 'which'. 'Asa' means 'did' or 'made'. 'Et' is a grammatical particle. 'Mosheh' is Moses. 'Ve' means 'and'. 'Aharon' is Aaron. 'He-elah' means 'brought up'. 'Avoteichem' means 'your fathers'. 'Me-eretz' means 'from the land'. 'Mitzrayim' is Egypt.
[1SA.12.7] And now, stand firm and I will judge with you before Yahveh all the righteous acts of Yahveh that He did with you and your ancestors. [§]
ve'ata hit'yatz'vu ve'ishpaṭah it'khem lif'nei Yahveh et kol-tzid'qot Yahveh asher-asah it'khem ve'et-avoteikhem.
This verse is a call to stand and have judgment rendered. It specifies that this judgment will take place before Yahveh, and that it concerns all the righteous acts of Yahveh performed with them and their ancestors. The 've'ata' means 'and now'. 'Hit'yatz'vu' means 'stand firm'. 'Ishpaṭah' means 'I will judge'. 'It'khem' means 'with you'. 'Lif'nei' means 'before'. 'Kol-tzid'qot' means 'all the righteous acts'. 'Asher-asah' means 'that He did'. 'Avoteikhem' means 'your ancestors'.
[1SA.12.8] As Jacob came to Egypt, your ancestors cried out to Yahveh. And Yahveh sent Moses and Aaron, and they brought your ancestors out of Egypt and settled them in this place. [§]
ka-asher ba ya-akov mitz-raim va-yiz-aku avotey-chem el-yeh-vah ve-yish-lach yeh-vah et-mo-sheh ve-et-ah-aron va-yo-tziu avotey-chem mi-mitz-raim va-yo-shiv-um ba-ma-kom ha-zeh.
This verse describes the time when Jacob went to Egypt, and their ancestors cried out to Yahveh. Yahveh then sent Moses and Aaron to bring their ancestors out of Egypt and settle them in this place.
[1SA.12.9] And they forgot Yahveh, their Gods, and they sold them into the hand of Sisra, commander of the army of Khatzor, and into the hand of the Pelishtim, and into the hand of the King of Moab, and they fought with them. [§]
va-yish-kheu et-yeh-vah-eh elo-hei-hem va-yim-kor o-tam be-yad sis-ra sar-tze-va kha-tzor u-ve-yad-pli-shim u-ve-yad me-lech mo-av va-yil-la-chamu bam.
This verse describes a time when the people forgot Yahveh, their Gods, and were sold into the hands of various enemies. 'Va-yish-kheu' means 'and they forgot'. 'Et-Yehvah-eh' refers to Yahveh. 'Eloheihem' means 'their Gods'. 'Va-yim-kor' means 'and they sold'. 'Otam' means 'them'. 'Be-yad' means 'into the hand of'. 'Sisra' is a proper name, a commander. 'Sar-tzeva' means 'commander of the army'. 'Khatzor' is a place name. 'Pelishtim' is the name of a people. 'Melech Moav' means 'King of Moab'. 'Va-yil-lachamu' means 'and they fought'. 'Bam' means 'with them'.
[1SA.12.10] They cried out to Yahveh and said, "We have sinned, for we have abandoned Yahveh and worshiped the Baals and the Ashtarts. Now deliver us from the hand of our enemies, and we will worship you." [§]
vayizaku el-Yahveh vayomru chatanu ki azavnu et-Yahveh vanavod et-habbaalim veet-haashtarot veatta hatzileinu miyad oyveinu venavodecha.
This verse recounts a people crying out to Yahveh, confessing their sin of abandoning Yahveh and worshiping Baal and Ashtart. They plead for Yahveh to deliver them from their enemies and promise to worship Yahveh alone.
[1SA.12.11] And Yahveh sent Yeru-ba-al and Be-dan and Yif-tach and Shmu-el, and He rescued you from the hand of your enemies all around, and you dwelt in safety. [§]
va-yish-lach Yahveh et-yeru-ba-al ve-et-be-dan ve-et-yif-tach ve-et-shmu-el va-yatzel et-chem mi-yad oy-vei-chem mi-saviv va-teshvu be-tach.
This verse describes Yahveh sending deliverers to rescue the Israelites from their enemies. 'Yeru-ba-al', 'Be-dan', 'Yif-tach', and 'Shmu-el' are the names of these deliverers. The verse states that Yahveh saved them from the hand of their enemies all around, and they dwelt in safety.
[1SA.12.12] You saw that the serpent, king of the people of Ammon, came against you, and you said to me, "No, a king shall not rule over us." But Yahveh, the Gods of you, are your king. [§]
Va-tee-roo kee-nah-hash me-lech ben-nei am-mon ba al-ei-chem va-to-am-roo lee lo kee me-lech yim-loch al-ei-nu va-Yahveh Elohim-chem mal-ke-chem.
This verse describes a situation where the people of Israel saw the king of the Ammonites coming against them. They expressed their desire not to have a king rule over them, and instead, acknowledged that Yahveh, their Gods, were their king.
[1SA.12.13] And now, behold, the king which you have chosen, which you have asked, behold, Yahveh has given to you a king. [§]
ve'atah hinneh hammelech asher bachartem asher sha'eltem vehinneh natan Yahveh aleichem melech.
This verse details the giving of a king to the people. 'Ve'atah' means 'and now'. 'Hinneh' means 'behold'. 'Hammelech' means 'the king'. 'Asher' means 'which' or 'that'. 'Bachartem' means 'you have chosen'. 'Sha'eltem' means 'you have asked'. 'Natan' means 'has given'. 'Yahveh' is the proper name of God. 'Aleichem' means 'to you'. 'Melech' means 'king'.
[1SA.12.14] If you fear Yahveh and serve Him, and listen to His voice, and do not rebel against the mouth of Yahveh, then you also, and the king who reigns over you after Yahveh, your God, will prosper. [§]
im-tee-roo at-yeh-veh-vah va-ahv-deh-tem otoo oo-shmah-tem beh-kol-oh veh-loh tahm-roo et-pee yeh-veh-vah ve-hee-tem gam-at-tem ve-gam-hah-meh-lech ah-sher mah-lach ah-lei-chem ah-char yeh-veh-vah eh-loh-hay-chem.
This verse presents a conditional statement. It begins with “if you fear Yahveh and serve Him and listen to His voice and do not rebel against the mouth of Yahveh”. The conditional outcome is “then you also and the king who reigns over you after Yahveh, your God”. It emphasizes obedience to Yahveh and its effect on both the people and their ruler.
[1SA.12.15] And if you do not listen to the voice of Yahveh and you rebel against the mouth of Yahveh, then the hand of Yahveh will be upon you and upon your fathers. [§]
ve-im-lo tishmeu be-kol Yahveh u-meritem et-pi Yahveh ve-hayeta yad-Yahveh bachem u-va-avoteichem.
This verse contains the name Yahveh multiple times. "ve-im-lo" means "and if not". "tishmeu" means "you will hear". "be-kol" means "to the voice". "u-meritem" means "and you will rebel". "et-pi" means "the mouth of". "ve-hayeta" means "and it will be". "yad-Yahveh" means "the hand of Yahveh". "bachem" means "upon you". "u-va-avoteichem" means "and upon your fathers".
[1SA.12.16] Also now, establish yourselves and see this great thing that Yahveh is doing before your eyes. [§]
Gam-atah hityatzvu ure'u et-hadavar hagadol hazeh asher Yahveh oseh le'eineichem.
This verse is a call to witness a great act of God. "Gam-atah" means "also now". "Hityatzvu" is an imperative, meaning "stand firm" or "establish yourselves". "Ure'u" means "and see". "Et-hadavar hagadol hazeh" translates to "this great thing". "Asher" means "which" or "that". "Yahveh" is the proper name of God. "Oseh" means "doing". "Le'eineichem" means "before your eyes".
[1SA.12.17] Is today not the time for the wheat harvest? I will call to Yahveh, and He will give sounds and rain. Know and see that your wickedness is great, which you have done in the eyes of Yahveh, in asking for yourselves a king. [§]
ha-lo k'tzir-chi-tim ha-yom ekra el-Yahveh v'yiten qolot u'matar u'de'u u're'u ki-ra'atchem rabah asher asitem b'einei Yahveh li-sha'ol lachem melech.
This verse is a rhetorical question and a warning. It questions whether today is not the time for harvesting wheat, suggesting it is a time to call upon Yahveh. It states that Yahveh will answer with sounds and rain, and encourages the people to understand and see that their wickedness is great in the eyes of Yahveh, specifically their desire to have a king. The verse expresses disapproval of their request for a king.
[1SA.12.18] And Samuel called to Yahveh, and Yahveh gave voices and rain on that day. And all the people feared greatly Yahveh and Samuel. [§]
Va-yik-ra Shmu-el el-Yeh-vah-veh va-yit-ten Yeh-vah-veh ko-lot u-ma-tar ba-yom ha-hu; va-yir-a kol-ha-am me-od et-Yeh-vah-veh ve-et-Shmu-el.
This verse describes Samuel calling to Yahveh and Yahveh responding with thunder and rain, causing the people to fear both Yahveh and Samuel. 'Va-yik-ra' means 'and he called'. 'Shmu-el' is Samuel. 'el' means 'to'. 'Yeh-vah-veh' is Yahveh. 'va-yit-ten' means 'and he gave'. 'ko-lot' means 'voices' or 'sounds', referring to thunder. 'u-ma-tar' means 'and rain'. 'ba-yom ha-hu' means 'on that day'. 'va-yir-a' means 'and they feared'. 'kol-ha-am' means 'all the people'. 'me-od' means 'greatly' or 'very much'. 'et' is a particle used before a direct object. 've-et-Shmu-el' means 'and Samuel'.
[1SA.12.19] And all the people said to Samuel, "Pray for your servants to Yahveh, your God, and let us not die, for they will add evil to all our sins by asking for a king." [§]
vayomru kol-ha-am el-shmuel hitpallel be'ad avadeycha el-Yahveh Eloheykha ve'al namut ki-yasafnu al-kol chattoteinu ra'ah lish'ol lanu melech.
This verse recounts the people speaking to Samuel, requesting his intercession with Yahveh, their God. They fear death if they seek a king, believing it will add to all their sins and bring evil upon them. 'Vayomru' means 'and they said'. 'Kol-ha-am' means 'all the people'. 'El-shmuel' means 'to Samuel'. 'Hitpallel' means 'pray'. 'Be'ad avadeycha' means 'for your servants'. 'El-Yahveh Eloheykha' means 'to Yahveh, your God'. 'Ve'al namut' means 'and let us not die'. 'Ki-yasafnu' means 'because they will add'. 'Al-kol chattoteinu' means 'to all our sins'. 'Ra'ah' means 'evil'. 'Lish'ol lanu melech' means 'to ask for a king'.
[1SA.12.20] And Samuel said to the people, "Do not fear, for you yourselves have done all this evil. But do not turn away from after Yahveh, and serve Yahveh with all your heart." [§]
Va-yo-mer shmu-el el-ha-am al-ti-ra-u atem asitem et kol-ha-ra-ah ha-zot ach al-tasuru me-acharei Yahveh va-avadtem et-Yahveh be-chol-levavchem.
This verse comes from 1 Samuel chapter 12, verse 20. It is a message from Samuel to the people of Israel. Samuel is reassuring them, but also exhorting them to continue to serve Yahveh. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is Samuel. 'El-ha-am' means 'to the people'. 'Al-ti-ra-u' is 'do not fear'. 'Atem' means 'you'. 'Asitem' means 'you have done'. 'Et kol-ha-ra-ah ha-zot' means 'all this evil'. 'Ach' means 'but'. 'Al-tasuru' means 'do not turn away'. 'Me-acharei Yahveh' means 'from after Yahveh'. 'Va-avadtem' means 'and you shall serve'. 'Et-Yahveh' means 'Yahveh'. 'Be-chol-levavchem' means 'with all your heart'.
[1SA.12.21] And you shall not turn away, for after emptiness, which does not profit and does not save, for emptiness they are. [§]
v'lo tasuru ki acharei hatohu asher lo-yoilu v'lo yatzilu ki-tohu hema
This verse contains several key words. 'Tasuru' means 'you will turn away'. 'Tohu' means 'emptiness' or 'formlessness'. 'Yatzilu' means 'they will save'. This verse is a warning against turning to things that are empty and cannot help or save.
[1SA.12.22] For Yahveh will not abandon his people because of his great name, for Yahveh was pleased to make you for himself a people. [§]
kee lo-yitosh Yahveh et-ammo ba'avor shmo ha-gadol kee ho-il Yahveh la'asot etkhem lo le-am.
This verse discusses Yahveh’s commitment to his people. ‘Kee’ means ‘for’ or ‘because’. ‘Lo-yitosh’ means ‘will not abandon’. ‘Et-ammo’ means ‘his people’. ‘Ba’avor’ means ‘because of’. ‘Shmo ha-gadol’ means ‘his great name’. ‘Haoil’ means ‘was pleased’ or ‘willed’. ‘La’asot etkhem lo le-am’ means ‘to make you for himself a people’.
[1SA.12.23] Also, far be it from me to sin to Yahveh, to cease to pray for you. And I will teach you in the way of goodness and uprightness. [§]
gam anochi chalilah li mechatot laYahveh mechadol lehitpallel ba'adchem vehoreti etkhem bederech hatovah vehayasharah.
This verse expresses a firm denial of sin and a commitment to prayer and righteous guidance. 'Gam' means 'also'. 'Anochi' means 'I'. 'Chalilah' is an interjection expressing a strong denial or protestation – ‘far be it from me’. 'Li' means 'to me'. 'Mechatot' means 'from sin'. 'LaYahveh' means 'to Yahveh'. 'Mechadol' means 'from ceasing'. 'Lehitpallel' means 'to pray'. 'Ba'adchem' means 'for you'. 'Ve' means 'and'. 'Horeti' means 'I will teach'. 'Etchem' means 'you'. 'Bederech' means 'in the way'. 'Hatovah' means 'the good'. 'Vehayasharah' means 'and the upright'.
[1SA.12.24] But fear Yahveh and serve Him truly with all your heart, for you have seen what He has greatly done with you. [§]
ʼak yeraʼu ʼet-Yahveh waʻavadtém otó beʼemet bechol-levavkhem ki raʼu ʼet asher-higdil imákhem.
This verse instructs people to fear Yahveh and serve Him truly with all their heart, because they have seen what He has greatly done for them. The word ʼak means “but” or “only”. yeraʼu means “they will fear”. ʼet is a particle marking the direct object. Yahveh is the proper name of God. waʻavadtém means “and you will serve”. otó means “Him”. beʼemet means “in truth” or “truly”. bechol-levavkhem means “with all your heart”. ki means “for” or “because”. raʼu means “they have seen”. asher means “which” or “what”. higdil means “He has magnified” or “He has greatly done”. imákhem means “with you” or “for you”.
[1SA.12.25] And if you do evil, also you and also your king will add to it. [§]
veh-eem-hah-ray-ah tah-ray-oo gahm-ah-tem gahm-mal-keh-hem tee-sahp-oo
This verse uses several terms. "Veh-eem" means "and if". "Ha-ray-ah" means "the evil". "Tah-ray-oo" means "you will do". "Gahm-ah-tem" means "also you". "Gahm" means "also". "Mal-keh-hem" means "your king". "Tee-sahp-oo" means "you will add". The verse is a conditional statement, stating what will happen if evil is done.
1SA.13
[1SA.13.1] Saul was a year old when he became king, and he reigned over Israel for two years. [§]
ben-shanah sha'ul be-malcho veshtei shanim malach al-yisrael
This verse describes the age Saul began to reign and how long he reigned. "ben-shanah" means "son of a year" or "a year old". "be-malcho" means "in his kingship" or "when he became king". "veshtei shanim" means "and two years". "malach" means "he reigned". "al-yisrael" means "over Israel".
[1SA.13.2] And Saul chose for himself three thousand from Israel. Two thousand were with Saul at Michmash and on the mountain of Bethel, and one thousand were with Jonathan at Gibeah of Benjamin. And the rest of the people he sent each man to his tent. [§]
Va-yiv-char-lo Sha-ul shlosh-et a-la-fim mi-yis-rae-el, va-ye-hu oo-im Sha-ul al-pa-yim be-mich-mash u-ve-har Beit-el, ve-elef ha-yu oo-im Yo-na-tan be-giv-at Bin-ya-min, ve-ye-ter ha-am shi-lach ish le-o-ha-lav.
This verse describes Saul selecting three thousand men from Israel. Two thousand were with Saul at Michmash and Mount Bethel, and one thousand were with Jonathan at Gibeah of Benjamin. The remaining people were sent home.
[1SA.13.3] And Jonathan struck the commander of the Philistines who was in Geba, and the Philistines heard. And Saul blew the shofar throughout the land, saying, “Let the Hebrews hear!” [§]
va-yakh yo-na-tan et net-siv pelish-tim asher be-ge-va va-yishma-u pelish-tim ve-sha-ul ta-ka be-sho-far be-khal-ha-aretz le-emor yishma-u ha-iv-rim.
This verse describes Jonathan’s attack on the Philistine garrison at Geba, and Saul’s subsequent call to arms for the Israelites. ‘Vayakh’ means ‘and he struck.’ ‘Netziv’ means ‘governor’ or ‘commander’. ‘Pelishtim’ is ‘the Philistines.’ ‘Asher’ means ‘who was in’. ‘Va-yishma-u’ means ‘and they heard.’ ‘Sha-ul’ is ‘Saul’. ‘Taka’ means ‘he blew.’ ‘Sho-far’ is ‘shofar’ (ram’s horn). ‘Be-khal-ha-aretz’ means ‘throughout the land’. ‘Le-emor’ means ‘saying’. ‘Ha-ivrim’ means ‘the Hebrews.’
[1SA.13.4] And all Israel heard and said, "Saul struck down the champion of the Philistines, and also Israel was humbled by the Philistines." Then the people cried out after Saul at Gilgal. [§]
vekhol yisrael sham'u le'emor hika sha'ul et netziv pelishtim vegam niv'ash yisrael ba pelishtim vayitz'aku ha'am acharei sha'ul ha'gilgal
This verse describes the people of Israel hearing that Saul struck down a champion of the Philistines, and how Israel was humbled by the Philistines. Following this, the people cried out after Saul at Gilgal.
[1SA.13.5] The Philistines assembled to fight with Israel: thirty thousand chariots and six thousand horsemen, and the people were as numerous as the sand that is by the sea. They went up and encamped in Michmash, facing Beth-aven. [§]
Uf’lishtim ne’esfu l’hilachem im-yisrael shloshim elef rechev v’sheshet alfim parashim v’am kachol asher al-s’fat-hayam larov vayalu vayachanu b’mikmash kidmat beit aven.
This verse describes the Philistines gathering to fight against Israel. It details the size of their army: thirty thousand chariots, six thousand horsemen, and a multitude of people ‘like the sand of the sea.’ They ascended and encamped in Michmash, opposite Beth-aven.
[1SA.13.6] And the man of Israel saw that distress was upon him, because the people were drawing near. And the people hid themselves in the caves and in the ravines and among the rocks and in the towers and in the pits. [§]
ve-ish yisrael rau ki tzar-lo ki nigash ha-am va-yitchab'u ha-am ba-me'arot u-va-chovachim u-va-selaim u-va-tzrichim u-va-borot.
This verse describes the people of Israel seeing that they were in distress because the people (presumably an opposing force) were approaching. As a result, the people hid in caves, ravines, rocks, towers, and pits.
[1SA.13.7] And the Hebrews crossed the Jordan into the land of Gad and Gilead, while Saul was still at Gilgal, and all the people were anxious following him. [§]
ve'ivrim avru et-haYarden eretz Gad veGilad veshaul odenu baGilgal vechol-ha'am chardu acharov.
This verse describes the Israelites crossing the Jordan River into the lands of Gad and Gilead while Saul is still at Gilgal, and all the people are anxious following him. 'Ivrim' refers to the Hebrews. 'Avru' means 'they crossed'. 'HaYarden' is 'the Jordan'. 'Eretz' means 'land'. 'Gad' and 'Gilad' are place names. 'Shaul' is Saul. 'Odenu' means 'he is still'. 'BaGilgal' means 'at Gilgal'. 'Chol ha'am' means 'all the people'. 'Chardu' means 'they trembled/were anxious'. 'Acharav' means 'after him'.
[1SA.13.8] He appointed seven days for the meeting that Samuel had, and Samuel did not come to Gilgal. Therefore the people scattered from him. [§]
va-yo-hel shiv-at ya-mim la-mo-ed a-sher shmu-el ve-lo-va shmu-el ha-gil-gal va-ya-fez ha-am me-a-lav
This verse describes Samuel setting a time for a meeting but Samuel not arriving at Gilgal and the people scattering from him. "Vayyohel" means he appointed or set a time. "Shiv'at yamim" is seven days. "Lamoed" is for an appointed time or meeting. "Asher Shmuel" is that Samuel. "Ve-lo-va Shmuel" means and Samuel did not come. "HaGilgal" is Gilgal, a place name. "Vayafetz ha-am me-alav" means and the people scattered from him.
[1SA.13.9] And Saul said, "Bring near to me the burnt offering and the peace offerings." And the burnt offering was offered. [§]
Va-yo-mer Sha-ul ha-gi-shu ei-lai ha-o-lah ve-ha-shla-mim va-ya-al ha-o-lah.
This verse describes Saul requesting that the burnt offering and peace offerings be brought to him, and then the burnt offering was offered. 'Va-yo-mer' means 'and he said'. 'Sha-ul' is the name Saul. 'Ha-gi-shu' means 'bring near'. 'Ei-lai' means 'to me'. 'Ha-o-lah' means 'the burnt offering'. 'Ve-ha-shla-mim' means 'and the peace offerings'. 'Va-ya-al' means 'and he offered'.
[1SA.13.10] And it happened, when he had finished offering the offering, and behold, Samuel came, and Saul went out to meet him to receive a blessing. [§]
vayhi kekalloto leha'alot ha'olah vehine shmuel ba vayetze shaul likratto levarcho.
This verse describes the completion of Saul’s offering and the arrival of Samuel. Saul goes out to meet Samuel in order to receive a blessing. 'Vayhi' means 'and it happened'. 'Kekalloto' means 'when he finished'. 'Leha'alot' means 'to offer'. 'Ha'olah' means 'the offering'. 'Vehine' means 'and behold'. 'Ba' means 'he came'. 'Yetze' means 'he went out'. 'Likrato' means 'to meet him'. 'Levarcho' means 'to bless him'.
[1SA.13.11] And Samuel said, "What have you done?" And Saul said, "Because I saw that the people were scattering from me, and you did not come at the appointed days, and the Philistines had assembled from Michmash." [§]
Va-yo-mer Shmu-el, meh ah-see-tah? Va-yo-mer Sha-ul, ki ra-ee-tee ki na-fatz ha-am me-ah-lai ve-atah lo-va-ta le-mo-ed ha-ya-mim u-fli-shteem ne-es-afim mi-kma-sh.
This verse is from 1 Samuel 13:11. Samuel asks Saul what he did, and Saul responds that he saw the people scattering from him, and that Samuel did not come at the appointed time, and the Philistines had gathered at Michmash.
[1SA.13.12] And I said, "Now let the Philistines come down to me at Gilgal." And the face of Yahveh, I have not transgressed. And I restrained myself, and I offered the burnt offering. [§]
va'omar 'atah yirdu pelishtim elai hagelegal ufeney Yahveh lo chilitti va'et'apafk va'a'aleh ha'olah.
This verse describes Samuel offering a burnt offering to the Gods before Saul arrives. 'Va'omar' means 'and I said'. 'Atah' means 'now'. 'Yirdu' means 'they will descend'. 'Pelishtim' is 'Philistines'. 'Elai' means 'to me'. 'Hagelegal' is 'Gilgal'. 'Ufeney' means 'and the face of'. 'Yahveh' is the proper name of God. 'Lo chilitti' means 'I have not transgressed'. 'Va'et'apafk' means 'and I restrained myself'. 'Va'a'aleh' means 'and I offered'. 'Ha'olah' is 'the burnt offering'.
[1SA.13.13] And Samuel said to Saul, "You have been foolish. You did not keep the commandments of Yahveh, the Gods your God, that He commanded you. Because now, Yahveh has prepared your kingdom for Israel forever." [§]
Va-yo-mer Shmu-el el Sha-ul nis-ka-lta lo sha-marta et mitz-vot Yahveh Elohey-kha asher tzi-va-kha ki ata-ah he-khin Yahveh et mam-lach-te-kha el Yis-ra-el ad olam.
This verse comes from 1 Samuel 13:13. It details Samuel speaking to Saul. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is the name Samuel. 'El Sha-ul' means 'to Saul'. 'Nis-ka-lta' means 'you have been foolish'. 'Lo sha-marta' means 'you did not keep'. 'Et mitz-vot Yahveh Elohey-kha' means 'the commandments of Yahveh, the Gods your God'. 'Asher tzi-va-kha' means 'that He commanded you'. 'Ki ata-ah' means 'because now'. 'He-khin Yahveh' means 'Yahveh has prepared'. 'Et mam-lach-te-kha' means 'your kingdom'. 'El Yis-ra-el' means 'for Israel'. 'Ad olam' means 'forever'.
[1SA.13.14] And now, your kingdom will not stand. Yahveh sought for Himself a man after His heart, and Yahveh commanded him to be a leader over His people, because you did not keep that which Yahveh commanded you. [§]
ve'atah mamlachtcha lo-takum b'kesh Yahveh lo ish kil'bavo vay'tzavehu Yahveh le'nagid al-amo ki lo shamarta et asher tzivcha Yahveh.
This verse discusses the failure of a kingdom and God's search for a person after His own heart to lead His people. 'Ve'atah' means 'and now'. 'Mamlachtcha' means 'your kingdom'. 'Lo-takum' means 'will not stand'. 'B'kesh' means 'sought'. 'Yahveh' is the proper name of God. 'Ish kil'bavo' means 'a man after His heart'. 'Vay'tzavehu' means 'and He commanded him'. 'Le'nagid' means 'as leader'. 'Al-amo' means 'over His people'. 'Ki lo shamarta' means 'because you did not keep'. 'Et asher tzivcha Yahveh' means 'that which Yahveh commanded you'.
[1SA.13.15] And Samuel arose and went up from Gilgal to Gibeah of Benjamin, and Saul counted the people who were present with him, six hundred men. [§]
va-ya-qam shmu-el va-ya-al min-ha-gil-gal gib-at bin-ya-min va-yif-qod sha-ul et-ha-am ha-nim-tza-im im-mo kshesh me-ot ish.
This verse describes Samuel going from Gilgal to Gibeah of Benjamin, and then Saul taking a census of the men who were with him. 'Va-ya-qam' means 'and rose/stood up.' 'Va-ya-al' means 'and went up.' 'min-ha-gil-gal' means 'from Gilgal.' 'gib-at bin-ya-min' means 'hill of Benjamin.' 'va-yif-qod' means 'and counted.' 'sha-ul' is Saul's name. 'et-ha-am' means 'the people.' 'ha-nim-tza-im' means 'who were found/present.' 'im-mo' means 'with him.' 'kshesh me-ot ish' means 'six hundred men.'
[1SA.13.16] And Saul and Jonathan his son and the people found with them were sitting in Gibeah of Benjamin, and the Philistines encamped in Michmash. [§]
Veshaul v'Yonatan beno v'ha'am hanimtsa imam yoshvim b'gevah bin'yamin u'plishtim chanhu b'mikmash.
This verse describes the locations of Saul, Jonathan, the people with them, and the Philistines. 'Veshaul' means 'and Saul'. 'V'Yonatan beno' means 'and Jonathan his son'. 'V'ha'am hanimtsa imam' means 'and the people found with them'. 'Yoshvim b'gevah bin'yamin' means 'were sitting in Gibeah of Benjamin'. 'U'plishtim chanhu b'mikmash' means 'and the Philistines encamped in Michmash'.
[1SA.13.17] And the destroyer came out from the camp of the Philistines with three heads. The first head turned toward the road of Afrah, toward the land of Shual. [§]
Va yetze ha mashchit mi machaneh plishtim shloshah roshim ha rosh echad yifneh el derech afrah el eretz shual.
This verse describes a destroyer emerging from the Philistine camp. 'Mashchit' means destroyer. It appears with three heads, and one head turns toward the road to Afrah, toward the land of Shual.
[1SA.13.18] And one head will face the direction of the house of Choron, and one head will face the direction of the boundary overlooking the valley of the jackals in the wilderness. [§]
veharosh echad yifneh derech beit choron veharosh echad yifneh derech hagevul hanishkaf al-gei hatzvoim hamidbara
This verse describes two heads or peaks facing different directions. The first faces towards the direction of Beit Choron, and the second faces towards the boundary overlooking the valley of the jackals in the wilderness. 'Ve' means 'and', 'harosh' means 'the head', 'echad' means 'one', 'yifneh' means 'will face', 'derech' means 'the way' or 'the direction', 'beit' means 'house of', 'choron' is a place name, 'hagevul' means 'the boundary', 'hanishkaf' means 'overlooking', 'al' means 'on', 'gei' means 'valley of', 'hatzvoim' means 'the jackals', 'hamidbara' means 'the wilderness'.
[1SA.13.19] And a smith will not be found in all the land of Israel, because the Philistines said, lest the Hebrews make sword or spear. [§]
ve-khashash lo yimmatsei bekhol eretz yisrael ki-amru pelishtim pen yaasu ha-ivrim kherev o khanit.
This verse discusses the Philistines preventing the Israelites from having a blacksmith. ‘Khashash’ refers to a smith or craftsman working with metal. ‘Yimmatsei’ means ‘be found’. ‘Eretz Yisrael’ is ‘the land of Israel’. ‘Pelishtim’ is ‘the Philistines’. ‘Amru’ means ‘they said’. ‘Pen’ indicates a fear that something will happen. ‘Ivrim’ refers to the Hebrews or Israelites. ‘Kherev’ means ‘sword’. ‘Khanit’ means ‘spear’.
[1SA.13.20] And all Israel and the Philistines went down to sharpen each man his plowshare and his mattock and his axe and his plowshare. [§]
vayyrdu kol-yisrael happelishtim liltosh ish et-macharashto ve'et-eto ve'et-kardumo ve'et macharashto
This verse describes all the Israelites and the Philistines going to sharpen their agricultural tools. 'Vayyrdu' means 'they descended' or 'they went down'. 'Kol-yisrael' is 'all Israel'. 'Happelishtim' means 'the Philistines'. 'Liltosh' means 'to sharpen'. 'Ish' means 'man' or 'each'. 'Et' is a grammatical particle marking the direct object. 'Macharashto' refers to 'his plowshare'. 'Eto' refers to 'his mattock'. 'Kardumo' refers to 'his axe'. Macharashto is repeated and refers to another plowshare.
[1SA.13.21] And the tar will be for the mouths of the plows and for the axes and for the three-toothed picks and for the carding tools and to set the spur. [§]
vehyetah happetsirah peem lamachreshot velateem ulshlosh killshon ulehakardumim ulehatsiv hadarban.
This verse describes the use of tar for various tools. "Happetsirah" refers to the tar itself. "Peem" means mouths or openings, implying applying the tar to the openings of the tools. "Lamachreshot" refers to plowshares (plows). "Velateem" means and to axes. "Ulshlosh killshon" means and to three-toothed picks. "Ulehakardumim" means and to carding tools. "Ulehatsiv hadarban" means and to set the goad (or spur). This is likely referring to a tool used to encourage animals.
[1SA.13.22] And it will be on the day of war, and no sword and no spear will be found in the hand of all the people who are with Saul and with Jonathan. But a sword and a spear will be found for Saul and for Jonathan his son. [§]
v'haya b'yom milchemet v'lo nimtza cherev v'chanit b'yad kol-ha'am asher et-Sha'ul v'et-Yonatan vatimatz'a l'Sha'ul u'l'Yonatan b'no.
This verse describes a situation in war where the people do not have swords or spears. However, a sword and spear are found for Saul and Jonathan.
[1SA.13.23] And a camp of the Philistines went out to the crossing at Michmash. [§]
Va-yet-ze mat-sav Pli-shtim el-ma-avar Mik-mash.
This verse describes a camp of the Philistines going out to a crossing at Michmash. 'Va-yet-ze' means 'and went out'. 'Mat-sav' means 'camp'. 'Pli-shtim' is the name 'Philistines'. 'El' means 'to'. 'Ma-avar' means 'crossing' or 'passage'. 'Mik-mash' is the place name 'Michmash'.
1SA.14
[1SA.14.1] And it came to pass on that day that Jonathan son of Saul said to the young man carrying his weapons, "Come, and let us cross over to the outpost of the Philistines which is beyond the pass." And he did not tell his father. [§]
Va-yhi ha-yom va-yomer Yonatan ben-Shaul el-hana'ar nosei kelav lecha v'na'avra el-matzav pelishtim asher me'ever halaz ule'aviv lo higid.
This verse describes a moment where Jonathan, son of Saul, decides to take action against the Philistines without informing his father. 'Va-yhi ha-yom' means 'and it came to pass on that day'. 'Va-yomer' means 'and he said'. 'Yonatan ben-Shaul' is 'Jonathan son of Saul'. 'el-hana'ar nosei kelav' is 'to the young man carrying his weapons'. 'lecha v'na'avra' means 'come and let us cross'. 'el-matzav pelishtim' is 'to the outpost of the Philistines'. 'asher me'ever halaz' means 'which is beyond the pass'. 'ule'aviv lo higid' means 'and he did not tell his father'.
[1SA.14.2] And Saul sat at the edge of Gibeah, under the pomegranate tree that is in Migron, and the people who were with him numbered six hundred men. [§]
Veshaul yoshev biketze hagibeah tachat harimmon asher bemigron vehaham asher imo kshesh me'ot ish.
This verse describes Saul sitting under a pomegranate tree at the edge of Gibeah. It also states the number of men with him – six hundred.
[1SA.14.3] And Ahijah, son of Ahitub, brother of Ichabod, son of Pinchas, son of Eli, a priest of Yahveh in Shiloh, was carrying the ephod, and the people did not know that Jonathan had gone. [§]
Va-achiyahu ben-achituv achi Ichabod ben-Pinchas ben-Eli kohen Yahveh b’Shilo noseh efod veha’am lo yada ki halach Yonatan.
This verse describes Ahijah, son of Ahitub, brother of Ichabod, son of Pinchas, son of Eli, a priest of Yahveh in Shiloh, who carried the ephod. The people did not know that Jonathan had departed.
[1SA.14.4] And between the passages which Jonathan sought to cross over to the outpost of the Philistines was a tooth of the rock from the side this way, and a tooth of the rock from the side that way, and the name of one was Bozez, and the name of the other was Seneh. [§]
oo-vain ha-ma-ahv-rot ah-sher bee-kesh yo-nah-tahn la-ah-vor al-mat-sav peh-lees-teem shen-ha-seh-lah meh-ha-eh-ver miz-zeh ve-shen-ha-seh-lah meh-ha-eh-ver miz-zeh ve-shem ha-eh-had bo-tseets ve-shem ha-eh-had seh-neh.
This verse describes two rock formations between which Jonathan intended to pass to reach the Philistine outpost. The verse then names the two rock formations: Bozez and Seneh.
[1SA.14.5] The sentinel, the one distressed, is from the north opposite Mikmash, and the other one is from the south opposite Gava. [§]
ha-shen ha-echad matzouk mi-tzafon mul mikmash ve-ha-echad min-negev mul gava.
This verse describes two sentinels or watchmen. 'ha-shen' means 'the tooth' but in this context is understood as 'the sentinel' or 'the watchman'. 'ha-echad' means 'the one'. 'matzouk' means 'distressed' or 'in need' and functions as describing their location. 'mi-tzafon' means 'from the north'. 'mul' means 'opposite' or 'facing'. 'mikmash' is a place name. 'min-negev' means 'from the south'. 'gava' is another place name.
[1SA.14.6] And Jonathan said to the young man carrying his weapons, "Come, let us cross over to the outpost of these uncircumcised. Perhaps Yahveh will act for us, because there is no limitation to Yahveh's power to save, whether with many or with few." [§]
Va-yo-mer Ye-ho-na-tan el-ha-na-ar nosei ke-layv le-kha ve-na-av-rah el-matzav ha-a-re-lim ha-eleh oo-lai ya-aseh Yahveh la-nu ki ein la-Yahveh ma-atzor le-ho-shi-a be-rav o vi-meat.
This verse describes Jonathan speaking to his armor-bearer. He proposes they cross over to the outpost of the uncircumcised, believing that Yahveh might act for them. He asserts that there is no limitation to Yahveh’s ability to save, whether with many or with few.
[1SA.14.7] And he said to him, the carrier of his tools, “Do all that is in your heart. Turn to your desire, for I am with you as is your heart.” [§]
va-yo-mer lo no-say ke-lay-vav a-say kol-a-she-rech bil-va-ve-cha n-tay lach hin-nee im-cha kil-va-ve-cha
This verse describes the speaker telling another person to do whatever is in their heart. The speaker offers their presence and support, aligning themselves with the other person’s desires. “Nosay kelayvav” refers to someone carrying his tools, suggesting a skilled worker or craftsman, offering assistance.
[1SA.14.8] And Jonathan said, "Behold, we are crossing over to the men and we will reveal ourselves to them." [§]
vayomer yhonatan hineh anachnu ovrim el ha'anashim veniglu aleihem
This verse contains several names and words. "Vayomer" means "and he said". "Yhonatan" is a name, generally understood to mean "Yahveh has given". "Hineh" means "behold" or "here". "Anachnu" means "we". "Ovrim" means "crossing" or "passing". "El" means "to". "Ha'anashim" means "the men". "Veniglu" means "and we will reveal". "Aleiem" means "to them".
[1SA.14.9] If they say to us, "Be silent until we come to you," and stand beneath us, we will not ascend to them. [§]
Im koh yo’meru elaynu dommu ad ha’gi’enu aleichem ve’amadnu tachateinu ve’lo na’aleh aleihem.
This verse details a request made to those speaking. They are being asked to remain silent until the speakers arrive, and to stand below them. The speakers will not ascend to those they are addressing.
[1SA.14.10] And if they say, "They have come up against us and against us, because the Gods have given them into our hands," and this is a sign to us. [§]
ve-im-koh yomru alu aleinu ve-aleinu ki-netanam Yahveh be-yadeinu ve-zeh-lanu ha-ot.
This verse describes a situation where people are saying that they are attacking and overcoming others because Yahveh has given them victory. The sign of this is that Yahveh has put those others into their hands. The verse uses 'koh' meaning 'thus' or 'so', 'aleinu' meaning 'upon us', and 'yadeinu' meaning 'our hands'.
[1SA.14.11] And the two of them revealed themselves to the Philistine station, and the Philistines said, "Behold, the Hebrews are coming out from the caves where they hid themselves there." [§]
va-yig-a-lu sh-nei-hem el-ma-tzav p'lishtim va-yo-meru p'lishtim hi-neh iv-rim yo-tze-im min-ha-chor-im a-sheh hit-cha-b'u-sham.
This verse describes the Philistines discovering the Hebrews. 'Va-yig-a-lu' means 'and they revealed themselves'. 'Sh-nei-hem' means 'the two of them'. 'El-ma-tzav' means 'to the lookout' or 'to the station'. 'P'lishtim' is 'the Philistines'. 'Va-yo-meru' means 'and they said'. 'Hi-neh' means 'behold' or 'here are'. 'Iv-rim' means 'the Hebrews'. 'Yo-tze-im' means 'they are coming out'. 'Min-ha-chor-im' means 'from the caves'. 'A-sheh' means 'where'. 'Hit-cha-b'u-sham' means 'they hid themselves there'.
[1SA.14.12] And the men of the garrison answered Jonathan and his armor-bearer, and they said, "Come up to us, and we will tell you something." Then Jonathan said to his armor-bearer, "Go after me, for Yahveh has given them into the hand of Israel." [§]
vayanu anshei hamatzavah et yonatan ve'et nosei kelav vayomru alu elenu venodieah etkhem davar vayomer yonatan el nosei kelav alei acharai ki netanam Yahveh beyad Yisrael.
This verse describes men of the garrison responding to Jonathan and his armor-bearer. They request that Jonathan and his armor-bearer approach them so they can share information. Jonathan then tells his armor-bearer to follow him, believing that Yahveh has given the Philistines into the hand of Israel.
[1SA.14.13] And Jonathan went upon his hands and upon his feet, and the carrier of his equipment followed behind him. And they fell before Jonathan, and the carrier of his equipment died following him. [§]
va'yal yonatan al yadayav ve'al raglav venose'a kelav acharayv vayip'lu lif'nei yonatan venose'a kelav memote acharayv
This verse describes Jonathan going to meet with someone. He goes on his hands and knees, with his equipment carrier following behind. Those who were before Jonathan fell prostrate, and the one carrying his equipment died following him.
[1SA.14.14] And it came to pass, the first plague that Jonathan and his armor bearer struck down was around twenty men, similar in size to a half-acre field. [§]
va-tee hee ha-mak-kah ha-ree-sho-nah a-sheh hee-kah yo-na-than ve-no-seh ke-lay-v keh-es-rim ee-sh keh-vah-ha-tzee mah-ah-nah tzem-ed sa-deh
This verse describes the first plague struck by Jonathan and his armor bearer. It states they struck down approximately twenty men, comparable to the size of a half-acre field.
[1SA.14.15] And there was a trembling in the camp, in the field, and among all the people, those who were stationed and those who plundered. They trembled, even they, and the land shook, and it became a trembling of the Gods. [§]
va-tee khra-da ba-ma-kha-neh ba-sa-deh u-ve-khal-ha-am ha-matzav ve-ha-mashkhit khar-du gam-hem-ma va-tir-gaz ha-aretz va-tee le-khra-dat elohim
This verse describes a great fear that gripped the camp, the field, all the people, those stationed and those who ravaged. The land trembled, and it became a trembling of the Gods.
[1SA.14.16] And the watchers saw to Saul in Gibeah of Benjamin, and behold, the multitude melted away and went, and there was commotion. [§]
Va-yir'u ha-tzofim le-Sha'ul be-Giv'at Binyamin ve-hineh he-hamon namog va-yelech va-halom.
This verse describes Saul observing a multitude from a vantage point in Gibeah of Benjamin, and witnessing their dispersal. 'Va-yir'u' means 'and they saw'. 'Ha-tzofim' means 'the watchers' or 'the lookouts'. 'Le-Sha'ul' means 'to Saul'. 'Be-Giv'at Binyamin' means 'in Gibeah of Benjamin'. 'Ve-hineh' means 'and behold'. 'He-hamon' means 'the multitude' or 'the throng'. 'Namog' means 'to melt away' or 'to vanish'. 'Va-yelech' means 'and went'. 'Va-halom' is a difficult word, often interpreted as meaning they 'made a sound' or were 'in commotion'.
[1SA.14.17] And Saul said to the people who were with him, "Please count and see who has gone from among us." And they counted, and behold, Jonathan and his weapon carrier were not present. [§]
va-yo-mer sha-ul la-am asher it-to pik-du-na u-re-u mi ha-lach me-im-ma-nu va-yip-kdu ve-hi-neh ein yo-na-tan ve-no-seh ke-la-yo
This verse describes Saul asking his men to count who among them has left. It details the result: Jonathan and his weapon bearer are missing.
[1SA.14.18] And Saul said to Ahijah, "Bring near the ark of the Gods, for the ark of the Gods was there on that day with the people of Israel." [§]
Va-yo-mer Sha-ul la-ach-i-yah ha-gi-sheh a-ron ha-elo-him ki-hay-ah a-ron ha-elo-him ba-yom ha-hu u-ve-nei yis-ra-el
This verse recounts Saul asking Ahijah to bring forth the ark of the Gods, because the ark of the Gods was present that day with the Israelites.
[1SA.14.19] And it came to pass, while Saul was speaking to the priest, and the multitude that was in the camp of the Philistines went and grew great, that Saul said to the priest, "Withdraw your hand." [§]
va-yhi ad diber sha'ul el-ha-kohen ve-he-hamon asher be-machaneh pelishtim va-yelech haloch varav vayomer sha'ul el-ha-kohen esof yadecha
This verse describes Saul speaking to the priest while a crowd was present in the Philistine camp. Saul instructs the priest to withdraw his hand.
[1SA.14.20] And Saul cried out, and all the people who were with him came until the battle, and behold, there was a sword of a man against his companion, a very great confusion. [§]
vayizaeik shaul vechol-haam asher ito vayavo ad-hamilchama vehineh hayetah cherev ish bere'ehu mehumah gedolah meod
This verse describes a scene of chaos and internal conflict within Saul's army. 'Vayizaeik' means 'he cried out'. 'Shaul' is Saul's name. 'Vechol-haam asher ito' means 'and all the people who were with him'. 'Vayavo ad-hamilchama' means 'and they came until the war/battle'. 'Vehineh' means 'and behold'. 'Hayetah' means 'was'. 'Cherev ish bere'ehu' means 'sword of a man against his companion'. 'Mehumah gedolah meod' means 'a very great confusion'.
[1SA.14.21] And the Hebrews were to the Philistines as yesterday and the day before yesterday, those who went up with them around the camp. And also, they were to be with Israel, with Saul and Jonathan. [§]
veha'ivrim hayu la'plishtim ke'etmol shilshom asher alu imam bamachane saviv vegam hema lihiyot im yisrael asher im sha'ul veyonatan.
This verse describes the situation of the Hebrews in relation to the Philistines. It states they were to the Philistines as yesterday and the day before yesterday, meaning they had joined them and were surrounding the camp with them. Furthermore, they were also to be with Israel, specifically with Saul and Jonathan.
[1SA.14.22] And all the people of Israel who were hiding in Mount Ephraim heard that the Philistines had fled, and they also pursued after them in battle. [§]
vekhol ish yisrael hamitkhab’im behar-efrayim shamu ki nasu plishtim vayadbeku gam-hema akharehem bamikhama.
This verse describes the Israelites hiding in Mount Ephraim hearing that the Philistines had fled, and subsequently pursuing them in battle. Let's break down the names:
* There are no direct names of God in this verse.
* "Pelishtim" refers to the Philistines, a people group, not a divine name.
* "Yisrael" (Israel) refers to the people of Israel, not a divine name.
[1SA.14.23] And Yahveh saved Israel on that day, and the battle passed beyond the house of Avon. [§]
Va-yo-sha Yahveh ba-yom ha-hu et-Yisrael, ve-ha-milchamah avarah et-beit Avon.
This verse describes Yahveh saving Israel on that day, and the battle passing beyond the house of Avon. 'Va-yo-sha' means 'and Yahveh saved'. 'Ba-yom ha-hu' means 'on that day'. 'Et-Yisrael' indicates 'Israel' as the object of the verb. 'Ve-ha-milchamah avarah' means 'and the battle passed'. 'Et-beit Avon' indicates 'the house of Avon' as the place the battle passed beyond.
[1SA.14.24] And a man of Israel approached on that day, and Saul declared to the people, saying, "Cursed is the man who eats bread until evening, and I will avenge myself on my enemies." And all the people did not taste bread. [§]
ve-ish-yisrael nigash bayom hahu vayol shaul et ha'am le'emor arur ha'ish asher yo'chal lechem ad ha'erev venikamtati me'oyvay velo ta'am kol ha'am lachem.
This verse describes Saul making a rash vow. 'Ish Yisrael' means 'man of Israel', implying the people. 'Nigash' means 'approached'. 'Bayom hahu' is 'on that day'. 'Yol' means 'said' or 'declared'. 'Shaul' is Saul's name. 'Et ha'am' means 'to the people'. 'Le'emor' means 'to say' or 'declaring'. 'Arur' means 'cursed'. 'Ha'ish' means 'the man'. 'Asher yo'chal' means 'who eats'. 'Lechem' means 'bread'. 'Ad ha'erev' means 'until evening'. 'Venikamtati' means 'and I will avenge'. 'Me'oyvay' means 'from my enemies'. 'Velo ta'am' means 'and did not taste'. 'Kol ha'am' means 'all the people'. 'Lachem' means 'bread'.
[1SA.14.25] And all the land went into the forest, and it was honey on the face of the field. [§]
vekhal-ha'aretz bau bayar vayahee devash al-pnei hasadeh
This verse describes all the land going into the forest and honey being on the face of the field. 'Vekhal' means 'and all'. 'Ha'aretz' means 'the land'. 'Bau' means 'they came/went'. 'Bayar' means 'into the forest'. 'Vayehi' means 'and it was'. 'Devash' means 'honey'. 'Al-pnei' means 'on the face of'. 'Hasadeh' means 'the field'.
[1SA.14.26] And the people went into the forest, and behold, there was honey. And no one extended his hand to his mouth, for the people feared the oath. [§]
va-yo-vo ha-am el-ha-ya-ar ve-hi-neh he-lech de-vash ve-ein ma-sig ya-do el-pee-oo kee-ya-reh ha-am et-ha-shvu-ah
This verse describes the people entering the forest and discovering honey. However, no one dares to taste it because they fear the oath they have taken.
[1SA.14.27] And Jonathan did not listen to the oath his father made to the people. And he sent the end of the staff which was in his hand, and dipped it in the jar of honey. And he put his hand to his mouth, and his eyes saw. [§]
ve-yo-na-tan lo sha-ma be-hash-bi-a aviv et ha-am ve-yish-lach et k-tze ha-ma-te a-sher be-ya-do ve-yit-bol o-tah be-ya-ar-at ha-de-bash va-ya-shev ya-do el-pi-v va-ta-ro-na ei-nav
This verse describes Jonathan testing the mood of the people regarding a strike against the Philistines. He does so by offering them honey on the end of his staff. If they eat, it means they are ready to fight. The verse details his actions: he did not listen to the oath his father made to the people, he sent the end of the staff which was in his hand, he dipped it in the jar of honey, he put his hand to his mouth, and his eyes saw (the result).
[1SA.14.28] And a man from the people responded and said, “The oath, the oath your father swore to the people, saying, ‘Cursed is the man who eats bread today,’ and the people despaired.” [§]
Va-yaan-ish me-ha-am va-yo-mer ha-sh-bay-ah ha-sh-bee-ah ah-vee-cha et-ha-am le-mor ah-roor ha-ish ah-sher yo-chal le-chem ha-yom va-yaf ha-am.
This verse recounts a man's response to a situation where the people were desperate for food. He recalls a vow made by his father to the people, a curse upon anyone who ate bread that day. 'Va-yaan' means 'and answered'. 'Ish' means 'man'. 'Me-ha-am' means 'from the people'. 'Va-yo-mer' means 'and he said'. 'Ha-sh-bay-ah' means 'the oath'. 'Ha-sh-bee-ah' means 'he swore'. 'Ah-vee-cha' means 'your father'. 'Et-ha-am' means 'to the people'. 'Le-mor' means 'to say'. 'Ah-roor' means 'cursed'. 'Ha-ish' means 'the man'. 'Ah-sher' means 'who'. 'Yo-chal' means 'eats'. 'Le-chem' means 'bread'. 'Ha-yom' means 'today'. 'Va-yaf' means 'and despaired'. 'Ha-am' means 'the people'.
[1SA.14.29] And Jonathan said, "Because my father has disturbed the land, see now that my eyes have become bright, because I tasted a little of this honey." [§]
vayomer yonatan achar avi et-ha'aretz reu-na ki-oru einai ki ta'amti meat dvash hazeh
This verse is from 1 Samuel 14:29. It describes Jonathan's explanation for eating honey while his father, Saul, had forbidden it under a vow. 'Vayomer' means 'and he said'. 'Yonatan' is 'Jonathan'. 'Achar' means 'after' or 'because of'. 'Avi' means 'my father'. 'Et-ha'aretz' translates to 'the land' but is a particle often without a direct translation, it indicates the object of the verb. 'Reu-na' means 'see now'. 'Ki-oru einai' means 'because my eyes have become light/bright' (a euphemism for experiencing pleasure). 'Ki ta'amti' means 'because I tasted'. 'Meat dvash hazeh' translates to 'a little of this honey'.
[1SA.14.30] Indeed, if only the people had eaten today from the plunder of their enemies that they found, for now the blow upon the Philistines has not increased. [§]
af ki lu’ a’chol akhal hayom ha’am mishlal oyvayv asher matza ki ata’h lo-ravta makah ba’plishtim.
This verse discusses the people not eating from the plunder of their enemies. 'Af' means 'indeed' or 'even'. 'Ki' means 'for' or 'because'. 'Lu' indicates a condition contrary to fact ('if only'). 'Achol' means 'to eat'. 'Hayom' means 'today'. 'Ha’am' means 'the people'. 'Mishlal' means 'from the plunder'. 'Oyvayv' means 'their enemies'. 'Asher' means 'that' or 'which'. 'Mata' means 'found'. 'Ki' again signifies 'for' or 'because'. 'Ata’h' means 'now'. 'Lo-ravta' means 'has not increased'. 'Makah' means 'blow' or 'strike'. 'Ba’plishtim' means 'upon the Philistines'.
[1SA.14.31] And they struck the Philistines on that day from Mikmash and Ayalon, and the people were very tired. [§]
va yakku bayom hahu baplishtim mimikmash ayalona vayyaf haam meod
This verse describes a battle fought by the people against the Philistines. 'Va yakku' means 'and they struck'. 'Bayom hahu' translates to 'on that day'. 'Baplishtim' means 'the Philistines'. 'Mimikmash' is 'from Mikmash'. 'Ayalona' is 'Ayalon'. 'Vayyaf haam' means 'and the people were tired'. 'Meod' translates to 'very'.
[1SA.14.32] And the people made a mistake, and they took sheep and cattle and young cattle, and they slaughtered [them] on the ground, and the people ate with the blood. [§]
Va'yas ha'am el-shalal, va'yikchu tson u'vakar u'v'nei vakar va'yish'chatu-artza va'yochal ha'am al-ha'dam.
This verse describes the people making a mistake or offering something impure, taking livestock (sheep and cattle, including young cattle), slaughtering them on the ground, and then eating with the blood. 'Shalal' refers to a mistake, an offering that is incorrect, or something rejected. The verb 'yikchu' means 'they took'. 'Tson' is sheep/goat, 'bakar' is cattle, and 'b'nei bakar' is young cattle. 'Yish'chatu-artza' means 'they slaughtered on the ground'. 'Yochal ha'am al-ha'dam' means 'the people ate with the blood'.
[1SA.14.33] And they told Saul, saying, "Behold, the people are sinning against Yahveh to eat with the blood." And he said, "You have transgressed! Bring to me today a large stone!" [§]
vayagidu leshaul leemor hinee haam chotim layahveh leechol al hadam vayomer begadtem golu elai hayom eben gedolah
This verse describes a report made to Saul about the people sinning against Yahveh by eating meat with blood. Saul responds by demanding they bring him a large stone.
[1SA.14.34] And Saul said, "Scatter among the people and tell them, ‘Each of you bring to me your ox and each of you bring your sheep. Slaughter them there and eat, and do not sin against Yahveh by eating blood.’" And all the people each brought their ox in their hand that night and slaughtered them there. [§]
Va-yo-mer Sha-ul, put-tzu ba-am ve-a-mar-tem la-hem, ha-gi-shu ei-lai ish shor-o ve-ish se-eh-hu, u-sh-cha-tetem ba-zeh ve-a-chal-tem ve-lo te-che-tu la-ye-ho-vah le-e-chol el ha-dam. Va-ya-gi-shu kol ha-am, ish shor-o be-ya-do ha-lai-lah va-yish-cha-tu sham.
This verse details Saul's command to the people before offering a sacrifice. He instructs them to each bring their own ox or sheep for the sacrifice. He cautions them not to sin against Yahveh by consuming blood with the meat. The people then obey, bringing their animals and slaughtering them.
[1SA.14.35] And Saul built an altar to Yahveh, he began to build an altar to Yahveh. [§]
Va-yiven Sha'ul mizbeach la-Yahveh, oto hechel livnoh mizbeach la-Yahveh.
This verse describes Saul building an altar to Yahveh. 'Va-yiven' means 'and he built'. 'Sha'ul' is the proper name Saul. 'Mizbeach' means 'altar'. 'La-Yahveh' means 'to Yahveh'. 'Oto' means 'it' or 'him'. 'Hechel' means 'he began'. 'Livnoh' means 'to build'. Therefore, the verse states Saul built an altar to Yahveh, he began to build an altar to Yahveh.
[1SA.14.36] And Saul said, "Let us go after the Philistines at night, and raid among them until the morning light, and let not one man be left among them." And they said, "Whatever seems good in your eyes, do." And Saul said, "The priest, come near, inquire here of the Gods. [§]
Va-yo-mer Sha-ul ner-dah ah-ha-rei Pli-shim la-yilah ve-na-bo-zah bah-hem ad-or ha-bo-ker ve-lo-nash-air ba-hem ish va-yo-meru kol-ha-tov be-ei-ne-cha a-seh sav-yo-mer ha-ko-hen nik-re-vah ha-lom el-ha-elohim.
This verse describes Saul’s plan to attack the Philistines at night, leaving no survivors. The people agree to whatever Saul decides, and then ask a priest to inquire of the Gods.
[1SA.14.37] And Saul asked of the Gods, "Shall I go down after the Philistines? Will the Gods deliver them into the hand of Israel?" And the Gods did not answer him on that day. [§]
vayish'al sha'ul be'elohim ha'yored acharei pelishtim hatitnem beyad yisrael velo anahu bayom hahu.
This verse describes Saul inquiring of the Gods whether to pursue the Philistines, and whether the Gods would deliver them into the hand of Israel. The Gods did not answer him that day.
[1SA.14.38] And Saul said, “Gather here, all corners of the people, and know and see in what the sin was today.” [§]
Va-yo-mer Sha-ool, goshoo ha-lom kol pin-not ha-am, u-de-u u-re-u bah-mah ha-ye-ta ha-chata-at ha-zot ha-yom.
This verse comes from 1 Samuel 14:6. It describes Saul asking the people to investigate what sin they have committed, as he felt God was not responding to them. Let's break down the names: 'Sha-ool' is Saul. 'Ha-lom' is 'this'. 'Ha-am' is 'the people'. The rest are connecting words and verbs. 'Chata-at' means sin.
[1SA.14.39] For living Yahveh, the savior of Israel, if it is with Jonathan my son, then let him die; and there is no one who answers him from all the people. [§]
ki khai-yehovah hamoshi'a et-yisra'el ki im-yeshno beyonatan beni ki mot yamut ve'ein onehu mikhal-ha'am.
This verse contains several names and phrases relating to God and Israel. "khai" means "living". "yehovah" is "Yahveh". "hamoshi'a" means "the savior". "et" is a grammatical marker. "yisra'el" is "Israel". "im" means "if" or "only". "yeshno" means "it is with him" or "there is with him". "beyonatan" means "with Jonathan". "beni" means "my son". "mot yamut" means "let him die". "ve'ein" means "and there is not". "onehu" means "he answers him". "mikhal-ha'am" means "from all the people".
[1SA.14.40] And Saul said to all Israel, "You will be one servant, and I and Jonathan my son will be another servant. And the people said to Saul, "Do what is good in your eyes." [§]
Va-yo-mer el-kol-yis-ra-el a-tem tee-yu le-eh-ver eh-had va-a-nee ve-yo-na-tan beni nih-yeh le-eh-ver eh-had va-yo-meru ha-am el-sha-ul ha-tov be-ei-ney-cha a-seh.
This verse describes a proposal made by Saul to the people of Israel. Saul suggests that he and his son Jonathan will be one ‘ebed (servant/slave) and the rest of Israel will be another. The people respond by agreeing to whatever pleases Saul.
[1SA.14.41] And Saul said to Yahveh, the Gods of Israel, "Be complete." And Jonathan and Saul and the people went out. [§]
Va-yo-mer Sha-ul el-Yeh-veh Elo-hei Yis-ra-el ha-vah ta-mim va-yil-khed Yo-na-tan ve-Sha-ul ve-ha-am ya-tsa-u.
This verse describes Saul asking Yahveh, the Gods of Israel, to be complete (or perfect). Then, Jonathan and Saul and the people went out.
[1SA.14.42] And Saul said, "Let us cast lots between me and Jonathan my son." And Jonathan was identified by the lot. [§]
va-yo-mer sha-ul ha-pi-lu be-i-ni u-vein yo-na-tan be-ni va-yi-la-ked yo-na-tan.
This verse describes Saul requesting that a lot be cast to determine guilt between himself and his son Jonathan. 'Shaul' is Saul, 'yo-na-tan' is Jonathan, and 'be-ni' means 'my son'. 'Ha-pi-lu' is a request for casting lots, and 'va-yi-la-ked' means 'and Jonathan was taken', implying he was identified by the lot.
[1SA.14.43] And Saul said to Jonathan, "Tell me what you have done." And Jonathan told him. And he said, "I tasted a little honey with the end of the staff that is in my hand. Surely I will die." [§]
Va-yo-mer Sha-ul el Yo-na-tan ha-gi-deh lee meh ah-see-tah va-ya-ged lo Yo-na-tan va-yo-mer ta-em ta-am-tee bi-k-tzeh ha-mah-teh ah-sher be-ya-dai me-at de-vash hin-nee a-moot.
This verse recounts a story where Saul forbade Jonathan from eating before battle. Jonathan unknowingly ate some honey, and Saul, upon discovering this, demands an explanation. Jonathan confesses to tasting a little honey, and anticipates being put to death for violating his father's command.
[1SA.14.44] And Saul said, "So may the Gods do, and so may they add, if Jonathan does not die." [§]
Va-yo-mer Sha-ul koh ya-a-seh Elohim ve-koh yo-sif ki-mot ta-mut Yo-na-tan.
This verse contains a vow made by Saul. "Va-yo-mer" means 'and he said'. "Sha-ul" is Saul's name. "Koh" means 'so' or 'thus'. "Ya-a-seh" means 'will do'. "Elohim" refers to 'the Gods'. "Ve-koh" again means 'so' or 'thus'. "Yo-sif" means 'will add'. "Ki-mot" means 'if he dies'. "Ta-mut" means 'die'. "Yo-na-tan" is Jonathan's name.
[1SA.14.45] And the people said to Saul, “Shall Jonathan die, who has wrought this great deliverance in Israel?” Far be it! May God live, if a single hair of his head falls to the ground. For with God he has wrought this day.” And the people rescued Jonathan, and he did not die. [§]
Va-yo-mer ha-am el-Sha-ul ha-yo-na-tan yamut asher asa ha-yeshu-ah ha-gedo-lah ha-zot be-yis-ra-el chal-i-lah chai-ye-ho-vah im-yip-ol mi-sa-a-rat ro-sho ar-tzah ki-im-e-lo-him asa ha-yom ha-zeh va-yip-du ha-am et-yo-na-tan ve-lo-met.
This verse recounts the people's plea to Saul to spare Jonathan's life after Jonathan defied Saul's oath by eating food before a battle. They argue that Jonathan achieved a great victory for Israel through divine assistance, and therefore should not be punished with death. 'Chalilah' is an exclamation expressing strong disapproval and aversion to the very thought. 'Chai-ye-ho-vah' is an oath meaning 'may God live'.
[1SA.14.46] And Saul returned after the Philistines, and the Philistines went to their place. [§]
Va-ya'al Sha'ul me'acharei pelishtim u-pelishtim halchu li-mekomam.
This verse describes Saul returning after being behind the Philistines, and the Philistines going to their place. 'Va-ya'al' means 'and he went up' or 'and he returned'. 'Sha'ul' is Saul’s name. 'Me'acharei' means 'after' or 'behind'. 'Pelishtim' refers to the Philistines. 'U' means 'and'. 'Halchu' means 'they went' or 'they walked'. 'Li-mekomam' means 'to their place'.
[1SA.14.47] And Saul seized the kingship over Israel, and he fought around against all his enemies: with Moab, and with the sons of Ammon, and with Edom, and with the kings of Zobah, and with the Philistines, and with all to whom he turned and did evil. [§]
Veshaul lakhad hamelukha al Yisrael vayilakhem saviv bekhol oyevav bMoav uvene Ammon uVeedom uvmalkhei Tsoba ubafplistim ubekhol asher yifneh yarshi'a.
This verse describes Saul taking the kingship over Israel and fighting against his enemies all around. Specifically, it lists Moab, the Ammonites, Edom, the kings of Zobah, the Philistines, and all others to whom he turned and did evil. 'Lakhad' means 'to seize' or 'to take'. 'Melukha' means 'kingship'. 'Saviv' means 'around'. 'Oyevav' is 'his enemies'. 'Yifneh' means 'to turn', and 'yarshi'a' means 'to do evil'.
[1SA.14.48] And he performed strength, and he struck Amalek, and he rescued Israel from the hand of the one who despoiled them. [§]
va-ya-as khayil va-yakhek et-amalek va-yatzel et-yisrael mi-yad shosehu.
This verse describes a military victory and deliverance. 'Khayil' refers to strength or force, implying a display of power. 'Yakhek' means to strike or defeat. 'Yisrael' is Israel. 'Shosehu' refers to the one who despoils or oppresses them. The verse describes someone performing an act of strength, striking Amalek, and rescuing Israel from the hand of their oppressor.
[1SA.14.49] And the sons of Saul were Jonathan, Ishvi, and Malkishua. And the names of his two daughters were: the name of the firstborn was Merab, and the name of the younger was Michal. [§]
Va-yee-hyoo b’nee Sha-ool Yo-na-than v’Ish-vee oo-Mal-kee-shoo-a v’shem sh’tee b’no-tav shem ha-b’chee-rah Me-rav v’shem ha-k’tan-nah Mee-chal.
This verse lists the sons and daughters of Saul. ‘B’nee’ means ‘sons of’. ‘Sha-ool’ is Saul. ‘Yo-na-than’ is Jonathan. ‘Ish-vee’ is Ishvi. ‘Mal-kee-shoo-a’ is Malkishua. ‘Sh’tee b’no-tav’ means ‘his two daughters’. ‘Ha-b’chee-rah’ means ‘the firstborn’. ‘Me-rav’ is Merab. ‘Ha-k’tan-nah’ means ‘the younger’. ‘Mee-chal’ is Michal.
[1SA.14.50] And the name of Saul’s wife is Akhino’am, daughter of Akhima’atz, and the name of the chief of his army is Aviner, son of Ner, the uncle of Saul. [§]
ve-shem eshet Sha'ul Akhino'am bat-Akhima'atz ve-shem sar-tzeva'o Aviner ben-Ner dod Sha'ul.
This verse introduces the names of several people connected to Saul. 'Ve-shem' means 'and the name'. 'Eshet Sha'ul' means 'the wife of Saul'. 'Akhino'am' is a proper name. 'Bat-Akhima'atz' means 'daughter of Akhima'atz'. 'Sar-tzeva'o' means 'chief of his army'. 'Aviner' is a proper name. 'Ben-Ner' means 'son of Ner'. 'Dod Sha'ul' means 'uncle of Saul'.
[1SA.14.51] And Kish is the relation of Saul, and Ner is the relation of Avner, son of Abi’el. [§]
Ve-kish avi-sha’ul ve-ner avi-avner ben-avi’el.
This verse lists the kinship of Saul and Avner. 'Ve' means 'and'. 'kish' means 'relation of'. 'avi' means 'father of', but can be used to indicate an ancestor or relation to. 'Sha’ul' is Saul’s name. 'ner' is the name of a person. 'ben' means 'son of'. 'avi’el' is the name of a person. The verse essentially states the relations of Saul and Avner.
[1SA.14.52] And the war was strong against the Philistines all the days of Saul. And Saul saw every man who was a hero, and every son of strength, and he gathered them to him. [§]
Va-tee ha-mil-cha-mah cha-za-kah al-pli-sh-teem kol ye-may Sha-ool ve-ra-ah Sha-ool kol eesh gib-bor ve-kol ben-chai-yil va-ya-as-feh-hu el-av.
This verse describes the ongoing war between the Israelites and the Philistines during the reign of Saul. It states that the war was fierce throughout Saul's days. Saul observed all valiant men and all sons of valor, and gathered them to himself.
1SA.15
[1SA.15.1] And Samuel said to Saul, "The Gods sent me to anoint you as king over his people, over Israel. And now, hear the voice of the words of Yahveh." [§]
vaYomer shmuel el shaul otiy shalach Yahveh limshochecha lemelech al ammo al yisrael veata shma lekol divrei Yahveh.
This verse recounts Samuel anointing Saul as king. 'VaYomer' means 'and he said'. 'Shmuel' is Samuel. 'El' means 'to'. 'Shaul' is Saul. 'Otiy' means 'me'. 'Shalach' means 'sent'. 'Yahveh' is the proper name of God. 'Limshochecha' means 'to anoint you'. 'Lemelech' means 'as king'. 'Al ammo' means 'over his people'. 'Al yisrael' means 'over Israel'. 'Veata' means 'and now'. 'Shma' means 'hear'. 'Lekol' means 'to the voice'. 'Divrei' means 'words'.
[1SA.15.2] Thus says Yahveh of the Hosts, I have judged what Amalek did to Israel, what positioned itself for them on the way, as they ascended from Egypt. [§]
Koh amar Yahveh Tsevaot pakadti et asher asa Amalek le-Israel asher sam lo baderek ba'aloto mimitzrayim.
This verse begins with the formula "Thus says Yahveh Tsevaot" indicating a divine declaration. "Pakadti" means I have visited or I have judged, implying a reckoning. "Asher asa Amalek le-Israel" means "what Amalek did to Israel". The final clause describes how Amalek positioned itself "on the way" as Israel was ascending from Egypt.
[1SA.15.3] Now go, and strike the Amalekites, and utterly destroy all that belongs to them, and do not show mercy upon them. You shall kill, from man to woman, from infant to nursing child, from ox to sheep, from camel to donkey. [§]
atah lekh vehikkita et amaleq vehachramtem et kol asher lo velo tachmol alav vehimatta mei'ish ad ishah me'olel ve'ad yoneq mishor ve'ad seh migamal ve'ad chamor.
This verse commands a complete and merciless destruction of the Amalekites and all their possessions. "Atah" means "now". "Lech" means "go". "Vehikkita" means "and you shall strike". "Et amaleq" means "the Amalekites". "Vehachramtem" means "and you shall utterly destroy". "Et kol asher lo" means "all that belongs to them". "Velo tachmol alav" means "and you shall not show mercy upon them". "Vehimatta" means "and you shall kill". "Me'ish ad ishah" means "from man to woman". "Me'olel ve'ad yoneq" means "from infant to nursing child". The remaining phrases follow the same pattern, detailing all livestock from oxen to donkeys.
[1SA.15.4] And Saul heard the people and counted them in groups of foot soldiers: two hundred thousand foot soldiers, and ten thousand men of Judah. [§]
vayishma shaul et haam vayipkedem batalim maatayim elef regli va'aseret alfim et ish yehudah
This verse describes Saul hearing the people and then counting them in divisions of foot soldiers. It specifies two hundred thousand foot soldiers and ten thousand men of Judah.
[1SA.15.5] And Saul came until the city of Amalek, and he struck down the people in the stream. [§]
va-yo-vo Sha-ul ad-eer A-ma-lek va-ya-rev ba-na-chal
This verse describes Saul arriving at the city of Amalek and striking down the people in the stream.
[1SA.15.6] And Saul said to the Kenite, "Go, depart, descend from among the Amalekites, lest I gather you with them." And you have shown kindness to all the sons of Israel in their ascent from Egypt. And the Kenite departed from among the Amalekites. [§]
vayomer shaul el-hakeini lechu suru rdu mitoch amaleqi pen osifcha immo ve'atta asita chesed im kol benei yisrael ba'alotam mimitzrayim vayasar keini mitoch amalek
This verse describes Saul instructing the Kenite to depart from among the Amalekites. Saul reasons that to remain would mean being gathered with them, while the Kenites had previously shown kindness to the Israelites when they ascended from Egypt. Consequently, Saul sends the Kenite away from among the Amalekites.
[1SA.15.7] And Saul struck Amalek, from Chavilah going toward Shur, which is toward Egypt. [§]
Va-yakh Sha’ul et-Amalek mei-Chavila bo’ech Shur asher al-p’nei Mitzrayim.
This verse describes Saul striking Amalek. ‘Va-yakh’ means ‘and he struck’. ‘Sha’ul’ is the name Saul. ‘et-Amalek’ denotes Amalek as the direct object of the striking. ‘mei-Chavila’ means ‘from Chavilah’. ‘bo’ech Shur’ means ‘going toward Shur’. ‘asher’ means ‘which’ or ‘that’. ‘al-p’nei Mitzrayim’ means ‘toward the face of Egypt’ – essentially, ‘toward Egypt’.
[1SA.15.8] And he seized Agag, the king of Amalek, alive, and all the people he utterly destroyed by means of the sword. [§]
Va-yit-pos ay-et A-gag mel-ekh A-ma-lek khai ve-et kol ha-am hekh-rim le-fee kharev.
This verse describes Saul capturing Agag, the king of Amalek, alive, and utterly destroying all the people with the sword. ‘Va-yit-pos’ means ‘and he seized’. ‘Ay-et’ means ‘at’ or ‘belonging to’. ‘A-gag’ is a proper noun, the name of a king. ‘Mel-ekh’ means ‘king’. ‘A-ma-lek’ is a proper noun, the name of a people. ‘Khai’ means ‘alive’. ‘Ve-et’ is a particle connecting to the next direct object. ‘Kol’ means ‘all’. ‘Ha-am’ means ‘the people’. ‘Hekh-rim’ means ‘he destroyed utterly’. ‘Le-fee’ means ‘according to’ or ‘by means of’. ‘Kharev’ means ‘the sword’.
[1SA.15.9] And Saul and the people had compassion on Agag and on the best of the sheep and the cattle, and on the young animals, and on the goods, and on all that was good, and they refused to devote them to destruction. And all the insignificant spoils, those they utterly destroyed. [§]
Va-yachmol Sha'ul ve-ha-am al-Agag ve-al-meitab ha-tson ve-ha-bakar ve-ha-mishnim ve-al-ha-karim ve-al-kol-ha-tov ve-lo avu ha-charimam ve-kol-ha-melacha nemizah ve-names otah he-chrimu.
This verse describes Saul and the people sparing Agag and the best of the livestock (sheep and cattle), the young animals, and the goods. They refused to completely devote these things to destruction as commanded. They considered the poor/worthless things despicable and devoted those to destruction instead.
[1SA.15.10] And it happened, the word of Yahveh came to Samuel, declaring: [§]
va-yhi d'var-yih-vah el-shmu-el le-emor
This verse begins with a common introductory phrase meaning “and it happened” or “and it came to pass.” The word ‘d’var’ means ‘word’ or ‘matter.’ ‘Yih-vah’ is the tetragrammaton. ‘El’ means ‘to’ or ‘belonging to’. ‘Shmu-el’ is the proper name Samuel. ‘Le-emor’ means ‘to say’ or ‘declaring.’ Thus, the verse states that the word of Yahveh came to Samuel, declaring something.
[1SA.15.11] I regretted that I made Saul king, because he turned away from following me and did not establish my words. This grieved Samuel, and he cried out to Yahveh all night. [§]
nihamti ki himlakhti et shaul lemelech ki shav me'acharay ve'et devaray lo hekim vayichar lishmuel vayiz'ak el Yahveh kol halayla
This verse describes God's regret over making Saul king, because Saul turned away from following God’s commands and did not fulfill God’s words. This caused Samuel great distress, and he cried out to Yahveh all night.
[1SA.15.12] And Samuel rose early to meet Saul in the morning, and it was told to Samuel, saying, “Saul has come to the Carmel region.” And behold, he extends to him a hand, and he turns and passes through, and descends to Gilgal. [§]
Va-yashkem Shmuel li-kre'at Shaul ba-boker va-yugad le-Shmuel le'emor ba-Shaul ha-Karmelah ve-hineh matziv lo yad va-yisov va-ya'avor va-yered ha-Gilgal.
This verse describes Samuel rising early to meet Saul, and then being informed that Saul has arrived at the Carmel region. It then details Saul's actions - he stretches out his hand (possibly to sacrifice), turns, and passes through, descending to Gilgal.
[1SA.15.13] And Samuel came to Saul, and Saul said to him, "Blessed are you to Yahveh. I have fulfilled the word of Yahveh." [§]
va-yo-vo shmu-el el-sha-ul va-yo-mer lo sha-ul ba-ruch a-ta le-yah-veh ha-ki-mo-ti et-de-var yah-veh.
This verse describes Samuel approaching Saul and Saul blessing Yahveh and stating he has fulfilled Yahveh’s word. 'Va-yo-vo' means 'and came'. 'Shmu-el' is Samuel. 'El' means 'to'. 'Sha-ul' is Saul. 'Va-yo-mer' means 'and said'. 'Lo' means 'to him'. 'Ba-ruch a-ta' means 'blessed are you'. 'Le-yahveh' means 'to Yahveh'. 'Ha-ki-mo-ti' means 'I have established/fulfilled'. 'Et-de-var' means 'the word of'. 'Yahveh' is the name of God.
[1SA.15.14] And Samuel said, "What is this sound of sheep in my ears, and the sound of cattle that I am hearing?" [§]
va-yo-mer shmu-el u-meh kol-ha-tson ha-zeh be-oz-nai ve-kol ha-ba-kar asher a-no-chi sho-may-ah.
This verse comes from 1 Samuel 14:14. 'Shmuel' is the name Samuel. 'Kol' means sound or voice. 'Tson' refers to sheep, and 'ba-kar' refers to cattle. 'Oznai' means my ears. 'Anochi' means I. 'Shomeah' means hearing.
[1SA.15.15] And Saul said, "Bring to me the people of Amalek, but show mercy on the best of the sheep and the cattle, in order to sacrifice to Yahveh, the Gods of your people, and utterly destroy everything that remains." [§]
Va-yo-mer Sha-ool Me-am-a-leki He-vi-um A-sher Cha-mal Ha-am Al-mei-tab Ha-tson Ve-ha-ba-kar Le-ma-an Zevoch La-yah-veh Elo-hei-cha Ve-et Ha-yo-ter He-chra-mnu.
This verse describes Saul's instruction regarding the Amalekites. He commands that they bring to him the people of Amalek, but spare the best of the sheep and cattle for a sacrifice to Yahveh, the Gods of their people. Anything remaining should be destroyed.
[1SA.15.16] And Samuel said to Saul, "Stop, and I will tell you what Yahveh spoke to me tonight." And they said to him, "Speak!" [§]
Va-yo-mer shmu-el el sha-ul he-ref ve-a-gi-da le-cha et asher di-ber Yahveh elai ha-lai-la va-yo-meru lo da-ber.
This verse recounts Samuel speaking to Saul. Samuel tells Saul to cease and he will tell him what Yahveh spoke to him during the night. Saul and others then tell Samuel to speak.
[1SA.15.17] And Samuel said, “Is it not so that you are small in your own eyes, the head of the tribes of Israel? And Yahveh has anointed you as king over Israel.” [§]
Va-yo-mer Shmu-el ha-lo im-ka-ton at-ta be-ei-necha rosh shiv-tei Yis-rae-el a-ta va-yim-sha-checha Yahveh le-me-lech al Yis-rae-el.
This verse comes from 1 Samuel chapter 15, verse 17. It’s a question and a statement from Samuel to Saul. Samuel is questioning if Saul feels small in his own eyes, despite being the head of the tribes of Israel, and reminding him that Yahveh has anointed him as king over Israel.
[1SA.15.18] And Yahveh sent you on a path, and said, "Go and utterly destroy the sinners, the Amalekites, and wage war against them until their completion." [§]
Va-yish-lach-cha Yahveh be-dar-ekh va-yo-mer lekh ve-ha-charam-ta et-ha-chata-im et-a-ma-lek ve-nil-cha-met-ta bo ad ka-lot-am otam.
This verse describes God sending someone on a mission. Specifically, Yahveh sent someone on a path and commanded them to utterly destroy the sinners, the Amalekites, and to wage war against them until they are completely finished.
[1SA.15.19] And why did you not hear in the voice of Yahveh, and turn to the plunder, and do the evil in the eyes of Yahveh? [§]
ve-lah-mah lo-shah-mahtah be-kol Yahveh va-tah-at el-hah-shah-lahl va-tah-ahs hah-rah be-ay-nay Yahveh.
This verse questions why obedience was not given to Yahveh’s voice, and details turning to plunder and doing evil in the eyes of Yahveh. 've-lah-mah' means 'and why'. 'lo-shah-mahtah' means 'did you not hear'. 'be-kol' means 'in the voice of'. 'va-tah-at' means 'and you turned'. 'el-hah-shah-lahl' means 'to the plunder'. 'va-tah-ahs' means 'and you did'. 'hah-rah' means 'the evil'. 'be-ay-nay' means 'in the eyes of'.
[1SA.15.20] And Saul said to Samuel, "I heard the voice of Yahveh, and I went on the path that Yahveh sent me. And I have brought Agag, the king of Amalek, and I have utterly destroyed Amalek." [§]
Va-yo-mer Sha-ul el Shmu-el a-sher sha-ma-ti be-kol Ye-ho-vah va-e-lech ba-de-rech a-sher shla-cha-ni Ye-ho-vah va-a-vi-ti et Agag me-lech A-ma-lek ve-et A-ma-lek he-charam-ti.
This verse recounts Saul’s explanation to Samuel regarding his actions. He states he heard the voice of Yahveh and went on the path Yahveh sent him, and he brought Agag, the king of Amalek, and utterly destroyed Amalek.
[1SA.15.21] And the people took sheep and cattle from the plunder, the first of the devoted thing, to sacrifice to Yahveh, the Gods your God, in Gilgal. [§]
va-yik-akh ha-am may-ha-sha-lal tzon u-va-kar re-esh-it ha-kherem liz-bo-akh la-yahveh elo-hay-kha ba-gil-gal.
This verse describes the people taking livestock – sheep and cattle – from the plunder (the ‘spoils’) as a first offering (the ‘first of the devoted thing’) to sacrifice to Yahveh, the Gods your God, in Gilgal.
[1SA.15.22] And Samuel said, "Is the desire of Yahveh in burnt offerings and sacrifices, or in hearing the voice of Yahveh? Behold, hearing is good, to obey is better than the fat of rams." [§]
Va-yo-mer shmu-el ha-chefetz la-Yahveh be-olot u-zevachim ki-shmoa be-kol Yahveh hineh shmoa miz-evach tov le-hakshiv me-chelev eilim.
This verse comes from 1 Samuel 15:22. It discusses what pleases Yahveh. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is Samuel. 'Ha-chefetz' means 'the desire' or 'what is pleasing'. 'La-Yahveh' means 'to Yahveh'. 'Be-olot u-zevachim' means 'in burnt offerings and sacrifices'. 'Ki-shmoa' means 'for hearing' or 'for obedience'. 'Be-kol Yahveh' means 'to the voice of Yahveh'. 'Hineh' means 'behold' or 'indeed'. 'Shmoa miz-evach' means 'hearing from a sacrifice' or 'obedience is better than sacrifice'. 'Tov' means 'good' or 'better'. 'Le-hakshiv' means 'to listen' or 'to obey'. 'Me-chelev eilim' means 'than the fat of rams'.
[1SA.15.23] Because the sin of divination is rebellion and wickedness, and idolatry is urged upon you, since you have rejected the word of Yahveh, Yahveh has rejected you from being king. [§]
kee khat-taht-kes-em meh-ree veh-ah-ven oo-teh-rah-pheem hah-pah-tsar ya-ahn mah-ahs-tah et-deh-var Yahveh va-yim-ahs-kah mee-meh-lech.
This verse discusses the reason for a king being rejected. It states that sin involving divination, rebellion, wickedness, and idolatry led to this rejection because the king disregarded the word of Yahveh, and Yahveh therefore disregarded him from being king. 'Khat-taht-kes-em' refers to sin related to divination or sorcery. 'Meh-ree' means rebellion or defiance. 'Ah-ven' signifies wickedness. 'Teh-rah-pheem' refers to idols or teraphim. 'Hah-pah-tsar' means to urge or solicit. 'Yahveh' is the proper name of God. 'Mee-meh-lech' means from being king.
[1SA.15.24] And Saul said to Samuel, "I have sinned, for I have transgressed the mouth of Yahveh and your words, for I feared the people and I listened to their voice." [§]
Va-yo-mer Sha-ool el-Shmu-el kha-ta-ti ki-a-var-ti et-pi-Yahveh ve-et-de-va-rei-cha ki-ya-rei-ti et-ha-am va-esh-ma be-ko-lam.
This verse recounts Saul's confession to Samuel. He admits to sinning because he disobeyed the word of Yahveh and Samuel's words, explaining his fear of the people led him to listen to their voices. The words are fairly straightforward in meaning, focusing on Saul’s transgression and justification.
[1SA.15.25] And now, please bear my sin, and return with me, and I will prostrate myself to Yahveh. [§]
ve'atah sa na et-chatati veshub immi ve'eshtachaveh layahveh
This verse is a plea for forgiveness and restoration. 'Ve'atah' means 'and now'. 'Sa' means 'lift/bear'. 'Na' is a particle of request. 'Et-chatati' means 'my sin'. 'Veshub' means 'and return'. 'Immi' means 'with me'. 'Ve'eshtachaveh' means 'and I will prostrate myself'. 'Layahveh' means 'to Yahveh'.
[1SA.15.26] And Samuel said to Saul, "I will not return with you, because you have rejected the word of Yahveh, and Yahveh has rejected you from being king over Israel." [§]
VaYomer Shmuel el Shaul lo ashuv immach ki maasta ata et dvar Yahveh vaYimaascha Yahveh mihiyot melech al Yisrael.
This verse describes Samuel telling Saul that he will not return with him because Saul has rejected the word of Yahveh, and Yahveh has rejected him from being king over Israel. 'VaYomer' means 'and he said'. 'Shmuel' is Samuel, 'el' means 'to' or 'at', 'Shaul' is Saul, 'lo ashuv' means 'I will not return', 'immach' means 'with you', 'ki' means 'because', 'maasta ata' means 'you have rejected', 'et' is a particle used to mark the direct object, 'dvar' means 'word', 'Yahveh' is the name of God, 'vaYimaascha' means 'and He has rejected you', 'mihiyot' means 'from being', 'melech' means 'king', 'al' means 'over', and 'Yisrael' is Israel.
[1SA.15.27] And Samuel turned to go, and Saul seized the edge of his robe, and it tore. [§]
va-yisov shmuel la-lekhet va-yakhazek biknaf meilo va-yikare.
This verse describes Samuel turning to leave, and Saul holding onto the edge of Samuel's robe, which then tears. 'Vayisov' indicates a turning or pivoting motion. 'Shmuel' is Samuel's name. 'Lalekhet' means to go or walk. 'Vayakhazek' means to hold fast or strengthen one's grip. 'Biknaf' is 'by the edge' or 'by the wing' – here, referring to the edge of the garment. 'Meilo' is robe or cloak. 'Vayikare' means it tore or was rent.
[1SA.15.28] And Samuel said to him, "Yahveh has torn the kingdom of Israel from over you this day, and has given it to a companion of yours who is better than you." [§]
Va-yo-mer sha-mu-el el-av YAHVEH ka-ra et mam-le-khoot Yis-ra-el me-a-ley-ka ha-yom u-ne-ta-na-hu le-re-a-kha ha-tov mi-me-kha.
This verse is from 1 Samuel 15:23. It details Samuel informing Saul that God has rejected him as king of Israel. Let's break down the names: 'El' means 'God', 'YHVH' (rendered here as 'Yahveh') is the proper name of God, 're-a-kha' means 'your companion' or 'neighbor'. The verse speaks of Yahveh tearing the kingdom away from Saul and giving it to a better companion than he.
[1SA.15.29] And also, the eternity of Israel will not lie, and will not regret, for not a man is He to regret. [§]
ve-gam netzach Yisrael lo yishaker ve-lo yinachem ki lo adam hu lehinachem.
This verse discusses the unchanging nature of the God of Israel. 'Netzach' means eternity or permanence. 'Yisrael' is Israel. 'Lo yishaker' means 'will not lie'. 'Lo yinachem' means 'will not regret'. 'Ki' means 'for' or 'because'. 'Adam' means man. 'Lehinachem' means 'to regret'.
[1SA.15.30] And he said, "I have sinned now, honor me, please, before the elders of my people and before Israel, and return with me, and I will worship Yahveh, the God of you." [§]
vayomer hatati atta kabdeni na neged ziknei ami veneged yisrael veshuv immi vehishtachaveti layahveh eloheyka
This verse is spoken by Jacob to Joseph. Jacob asks Joseph to allow him to bless his grandsons, Ephraim and Manasseh, before he dies. He acknowledges his sin, and requests Joseph return with him so he can worship Yahveh, the God of Joseph. The phrase 'kabdeni na' is a request for honor or favor, and 've'neged' means 'and before'. The word 'atah' means 'now'.
[1SA.15.31] And Samuel returned after Saul, and Saul bowed down to Yahveh. [§]
Va-ya-shav Shmu-el ah-ha-rei Sha-ul va-yishtahavu Sha-ul la-Yahveh.
This verse describes Samuel returning to Saul after an unspecified time, and Saul bowing down to Yahveh. 'Va-ya-shav' means 'and returned'. 'Shmu-el' is Samuel. 'Ah-ha-rei' means 'after'. 'Sha-ul' is Saul. 'Va-yishtahavu' means 'and he bowed down'. 'La-Yahveh' means 'to Yahveh'.
[1SA.15.32] And Samuel said, "Bring to me Agag, the king of Amalek." And Agag went to him. And Agag said, "Indeed, the bitterness of death has passed from me." [§]
Va-yo-mer Shmu-el ha-gi-shu ei-lai et-Agag melekh Am-a-lek va-ye-lekh ei-lav Agag ma-a-dan-not va-yo-mer Agag a-khen sar mar-ha-mavet.
This verse describes Samuel requesting Agag, the king of Amalek, be brought to him. Agag arrives, and then boasts that he has survived the bitterness of death.
[1SA.15.33] And Samuel said, "As women have lamented for your sword, so will women lament for your mother." And Samuel hewed Agag before Yahveh in Gilgal. [§]
Va-yo-mer Shmu-el ka-asher shik-lah na-shim char-vekha ken-tish-khal mi-na-shim im-ekha va-ye-sha-sef Shmu-el et-Agag lif-nei Yahveh ba-gil-gal.
This verse describes Samuel's actions towards Agag, the Amalekite king. It states that just as women have mourned for your sword, so too will your mother mourn for you. Then Samuel hewed Agag before Yahveh in Gilgal.
[1SA.15.34] And Samuel went to Ramah, and Saul went up to his house in Gibeah of Saul. [§]
Va-ye-lekh Shmu-el ha-ra-ma-tah ve-sha-ul a-lah el-bey-to Giv-at Sha-ul.
This verse describes Samuel going to Ramah and Saul returning to his home in Gibeah. 'Va-ye-lekh' means 'and he went'. 'Shmu-el' is the name Samuel. 'Ha-ra-ma-tah' means 'to Ramah'. 'Ve' means 'and'. 'Sha-ul' is the name Saul. 'A-lah' means 'he went up' or 'he ascended'. 'El' means 'to'. 'Bey-to' means 'his house'. 'Giv-at Sha-ul' means 'the hill of Saul', referring to the city of Gibeah.
[1SA.15.35] And Samuel did not see Saul again until the day of his death, because Samuel grieved for Saul. And Yahveh regretted that He had made Saul king over Israel. [§]
ve-lo yasaf shmuel lir'ot et-shaul ad-yom motoh ki-hit'aveil shmuel el-shaul va-Yahveh nicham ki-himlich et-shaul al-yisrael.
This verse describes Samuel no longer seeing Saul until the day of his death because Samuel mourned for Saul. Furthermore, Yahveh regretted making Saul king over Israel.
1SA.16
[1SA.16.1] And Yahveh said to Samuel, “How long are you mourning for Saul, while I have rejected him from reigning over Israel? Fill your horn with oil and go. I send you to Jesse of Bethlehem, for I have seen among his sons a king for me.” [§]
Va-yo-mer Yahveh el-Shmu-el ad-ma-tai ata mit-a-vel el-Sha-ul va-ani me-as-ti-v mim-lokh al-Yis-ra-el ma-leh kar-nekha she-men ve-lekh esh-la-hakhah el-Yishai beit-ha-lakh-mi ki-ra-iti be-vanav li me-lekh.
This verse comes from 1 Samuel 16:1. 'Va-yo-mer' means 'and he said.' 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Shmu-el' is Samuel. 'Ad-ma-tai' means 'how long.' 'Ata' means 'you.' 'Mit-a-vel' means 'mourning.' 'Sha-ul' is Saul. 'Va-ani' means 'and I.' 'Me-as-ti-v' means 'I have rejected'. 'Mim-lokh' means 'from reigning'. 'Al-Yis-ra-el' means 'over Israel'. 'Ma-leh' means 'fill'. 'Kar-nekha' means 'your horn'. 'She-men' means 'oil'. 'Ve-lekh' means 'and go'. 'Esh-la-hakhah' means 'I send you'. 'El-Yishai' means 'to Jesse'. 'Beit-ha-lakh-mi' means 'of Bethlehem'. 'Ki-ra-iti' means 'for I have seen'. 'Be-vanav' means 'in his sons'. 'Li' means 'for me'. 'Me-lekh' means 'a king'.
[1SA.16.2] And Samuel said, "How shall I go? Saul will hear and kill me." So Yahveh said, "Take a calf of the cows with your hand, and you will say, 'I have come to sacrifice to Yahveh.'" [§]
Va-yo-mer shmu-el eikh elekh ve-shama sha-ul ve-haragani su-yo-mer Yahveh eg-lat ba-kar tik-akh be-ya-de-kha ve-a-mart-ta liz-bo-ach la-Yahveh ba-ti.
This verse describes Samuel’s fear of Saul and Yahveh’s instruction to him. Samuel is worried Saul will kill him if he goes to Saul. Yahveh instructs Samuel to take a calf and say he has come to sacrifice to Yahveh.
[1SA.16.3] And you shall call to Jesse concerning the sacrifice, and I will make known to you what you are to do, and you shall anoint for me what I tell you. [§]
ve-qa-ra-ta le-yi-sha ba-za-vach ve-a-no-chi o-di-a-cha et a-sher-ta-a-seh u-ma-shach-ta li et a-sher o-mar e-lei-cha.
This verse contains instructions regarding a sacrifice and anointing. It directs someone to call to Ishi (Jesse) regarding a sacrifice, and states that 'I' will make known what should be done, and to anoint what 'I' say to them.
[1SA.16.4] And Samuel did what Yahveh had spoken. And he came to Bethlehem, and the elders of the city trembled to meet him. And he said, "Peace be with your coming." [§]
va-ya-as shmu-el et asher di-ber yahveh va-ya-vo bet le-hem va-ye-her-du ziq-nei ha-ir liq-rat-o va-yom-er sha-lom bo-e-kha
This verse describes Samuel doing what Yahveh spoke to him. He went to Bethlehem, and the elders of the city were afraid when they met him. He told them it was peaceful to come to them.
[1SA.16.5] And he said, "Peace to the sacrifice to Yahveh I have come. Sanctify yourselves and you shall come with me in the sacrifice." And he sanctified Jesse and his sons, and he called to them for the sacrifice. [§]
vayomer shalom lezeboah layahveh baati hitkaddshu uvaatem itti bazavach vaykaddesh et yishai veet banav vayikra lahem lazavach.
This verse describes a man coming to sacrifice to Yahveh. He instructs others to sanctify themselves and join him in the sacrifice. He then sanctifies Jesse and his sons, and calls them to the sacrifice.
[1SA.16.6] And it happened, in their coming, that he saw Eliab, and he said, “Only against Yahveh is His anointed one.” [§]
Va-yhi b’vo’am va-yar’ et-Eli’av va-yomer ach neged Yahveh m’shicho.
This verse describes a situation where someone sees Eliab and declares that he is against Yahveh’s anointed one. ‘Va-yhi’ indicates a past event occurring. ‘B’vo’am’ means ‘in their coming’. ‘Va-yar’ means ‘and he saw’. ‘Et-Eli’av’ is ‘Eliab’. ‘Va-yomer’ means ‘and he said’. ‘Ach’ means ‘but’ or ‘only’. ‘Neged’ means ‘against’. ‘Yahveh’ is the proper name of God. ‘M’shicho’ means ‘His anointed one’.
[1SA.16.7] And Yahveh said to Samuel, "Do not look at his appearance or at the height of his stature, for I have rejected him. For it is not as a human sees, because a human sees with the eyes, and Yahveh sees with the heart." [§]
Va-yo-mer Yahveh el-Shmu-el al-ta-vet el-mar-eh-hu ve-el-ge-vo-ha ko-ma-to ki me-as-ti-hu ki lo asher yir-eh ha-adam ki ha-adam yir-eh la-ei-na-yim va-Yahveh yir-eh la-levav.
This verse comes from 1 Samuel 16:7. It details God speaking to Samuel about choosing the next king of Israel. God tells Samuel not to look at the outward appearance or height of individuals because He does not see as humans do. Humans look at what is visible to the eyes, but Yahveh looks at the heart.
[1SA.16.8] And Jesse called to Abinadab and brought him before Samuel, and he said, "Even this one Yahveh has not chosen." [§]
Va-yik-ra Yishai el-Avinadav va-ya'avirehu lifnei Shmuel va-yomer gam-baze lo-bachar Yahveh.
This verse describes Jesse calling for Abinadab and presenting him to Samuel. Samuel, however, did not select Abinadab. 'Va-yik-ra' means 'and he called'. 'Yishai' is Jesse's name. 'el-Avinadav' means 'to Abinadab'. 'va-ya'avirehu' means 'and he passed him over/brought him before'. 'lifnei Shmuel' means 'before Samuel'. 'va-yomer' means 'and he said'. 'gam-baze' means 'even this one'. 'lo-bachar Yahveh' means 'Yahveh did not choose'.
[1SA.16.9] And Jesse brought him there, and he said, “Also in this one, Yahveh has not chosen.” [§]
va-ya-avor yishay shamah va-yomer gam-bazeh lo-bachar Yahveh.
This verse describes Jesse sending his son to the prophet Samuel. Samuel had rejected Jesse’s first seven sons as not being the one Yahveh had chosen. Jesse sends his eighth son, David. Jesse believes Yahveh has not chosen any of his sons thus far. 'Va-ya-avor' means 'and he passed/brought'. 'Yishay' is Jesse’s name. 'Shamah' means ‘there’. ‘Va-yomer’ means ‘and he said’. ‘Gam-bazeh’ means ‘also in this one’. ‘Lo-bachar’ means ‘has not chosen’. ‘Yahveh’ is the proper name of God.
[1SA.16.10] And Jesse passed his seven sons before Samuel, and Samuel said to Jesse, "Yahveh has not chosen in these." [§]
va-ya-a-ver yishay shiv-at banav lif-nei shmu-el va-yomer shmu-el el-yishay lo-bachar Yahveh ba-eleh.
This verse describes Jesse bringing his seven sons before Samuel. Samuel then tells Jesse that Yahveh has not chosen any of them. The verse uses the name 'Yahveh', which we are translating literally. 'Banim' means sons, 'lifnei' means before, 'shmuel' is Samuel, 'yishay' is Jesse, 'lo-bachar' means has not chosen, and 'ba-eleh' means in these/among these.
[1SA.16.11] And Samuel said to Jesse, "Are these all the young men?" And he said, "There remains yet the youngest, and behold, he keeps the sheep." And Samuel said to Jesse, "Send and bring him to me, for we will not begin until he comes here. [§]
Va-yo-mer shmu-el el-yishai ha-ta-mu ha-ne-a-rim va-yo-mer od sha-ar ha-ka-tan ve-hi-neh ro-eh ba-tson va-yo-mer shmu-el el-yishai shih-lah-hu ve-ka-che-nu ki lo na-sov ad bo-o poh.
This verse describes Samuel asking Jesse if he has presented all of his sons. Jesse states that there is still the youngest, who is tending sheep. Samuel then instructs Jesse to send for him and bring him, because they will not begin until he arrives.
[1SA.16.12] And he sent and brought him, and he was reddish with beautiful eyes and of good appearance. And Yahveh said, "Rise, anoint him, for this is the one." [§]
Va-yish-lach va-ye-vee-eh-hu ve-hu ad-mo-nee im-ye-feh ay-na-yim ve-tov ro-ee po-yo-a-mer Yahveh koom m’sha-che-hu ki-zeh hu.
This verse describes someone being sent for and brought forth. This person is described as reddish, with beautiful eyes, and of good appearance. Yahveh then instructs someone to rise and anoint this individual, stating that this person is the one.
[1SA.16.13] And Samuel took the flask of oil and anointed him among his brothers. And the spirit of Yahveh rushed upon David from that day and upward. And Samuel arose and went to Ramah. [§]
Va-yikach Shmuel et keren ha-shemen va-yimshach oto be-kerev echav va-titzlach ruach-Yahveh el-David me-hayom ha-hu va-ma'alah va-yakum Shmuel va-yelech ha-Ramata.
This verse describes Samuel anointing David with oil among his brothers. Following this act, the spirit of Yahveh came upon David from that day forward, and Samuel returned to Ramah. 'Va-yikach' means 'and he took'. 'Shmuel' is Samuel. 'Et' is a grammatical particle. 'Keren ha-shemen' means 'the horn of oil', referring to a flask of oil. 'Va-yimshach' means 'and he anointed'. 'Oto' means 'him'. 'Be-kerev echav' means 'among his brothers'. 'Va-titzlach' means 'and it prevailed/rushed'. 'Ruach-Yahveh' means 'the spirit of Yahveh'. 'El-David' means 'to David'. 'Me-hayom ha-hu' means 'from that day'. 'Va-ma'alah' means 'and upward/forward'. 'Va-yakum' means 'and he arose'. 'Va-yelech' means 'and he went'. 'Ha-Ramata' means 'to Ramah'.
[1SA.16.14] And the spirit of Yahveh departed from Saul, and an evil spirit came upon him from Yahveh. [§]
ve-ruach YHVH sarah me-im Sha'ul u-vi'atah ruch ra'ah me-et Yahveh.
This verse describes the departure of the spirit of Yahveh from Saul, and the arrival of an evil spirit in its place. 'Ve' means 'and'. 'Ruach' means 'spirit' or 'wind'. 'YHVH' is the proper name of God, which we are translating as 'Yahveh'. 'Sarah' means 'departed'. 'Me-im' means 'from'. 'Sha'ul' is the name Saul. 'U' means 'and'. 'Vi'atah' means 'came upon'. 'Ruch' means 'spirit'. 'Ra'ah' means 'evil'. 'Me-et' means 'from'.
[1SA.16.15] And the servants of Saul said to him, “Behold, surely a spirit from the Gods is troubling you.” [§]
vayomru avdei shaul elav hineh na ruach elohim ra'ah meba'techa
This verse describes Saul’s servants telling him that a spirit from the Gods is troubling him. 'Vayomru' means ‘and they said’. 'Avdei shaul' means 'servants of Saul'. 'Elav' means ‘to him’. 'Hineh na' is an intensifier meaning ‘behold, surely’. 'Ruach' means ‘spirit’. 'Elohim' means ‘the Gods’ (plural). 'Ra’ah' means ‘bad, evil’. 'Meba'techa' means ‘troubling you’.
[1SA.16.16] Please say, may our Lord allow your servants to seek a man who knows how to play the harp, and it will be when an evil spirit of the Gods is upon you, that he will play with his hand, and it will be good for you. [§]
yo-mar-na ad-o-nei-nu av-a-de-cha le-fa-nei-cha yev-ak-shu ish yo-de-a men-a-gen ba-ki-nor ve-ha-ya bi-hi-yot a-lei-cha ru-ach el-o-him ra-ah ve-ni-gen be-ya-do ve-tov la-ch.
This verse describes a request for someone to play music to soothe a troubled spirit. 'Yo-mar-na' is 'please say'. 'Adoneinu' means 'my Lord'. 'Avadecha' means 'your servants'. 'Le-fa-nei-cha' means 'before you'. 'Yevakshu' means 'they will seek'. 'Ish' means 'a man'. 'Yodea' means 'knowing'. 'Menagen' means 'playing'. 'Ba-kinor' means 'on the harp'. 'Ve-haya' means 'and it will be'. 'Bi-hi-yot' means 'when there is'. 'Aleicha' means 'upon you'. 'Ruach elohim' means 'the spirit of the Gods'. 'Ra-ah' means 'evil' or 'bad'. 'Ve-nigen' means 'and he will play'. 'Be-yado' means 'with his hand'. 'Ve-tov lach' means 'and it will be good for you'.
[1SA.16.17] And Saul said to his servants, "Please see to me a man skilled to play music, and you bring him to me." [§]
va-yo-mer sha-ul el-a-va-dav re-u-na li ish me-it-iv le-na-gen va-ha-vi-o-tem e-lav
This verse describes Saul requesting his servants to find a skilled musician. 'Va-yo-mer' means 'and he said'. 'Sha-ul' is Saul. 'El-a-va-dav' means 'to his servants'. 'Re-u-na' means 'please see'. 'Li' means 'to me'. 'Ish' means 'man'. 'Me-it-iv' means 'good, skilled'. 'Le-na-gen' means 'to play (music)'. 'Va-ha-vi-o-tem' means 'and you bring'. 'E-lav' means 'to him'.
[1SA.16.18] And one of the young men answered and said, "Behold, I have seen a son of Jesse, from the house of Bethlehem, who knows how to play, and is a mighty warrior, a man of war, and wise in speech, and a handsome man, and Yahveh is with him." [§]
va-ya-an echad me-ha-ne-a-rim va-yo-mer hi-neh ra-i-ti ben le-yi-shay beit ha-lach-mi yo-deh nag-gen ve-gib-bor chai-il ve-ish mil-cha-mah u-nevon da-var ve-ish to-ar va-ye-ho-vah im-mo.
This verse describes a young man seen by one of David’s future soldiers. It details his qualities: he is a son of Jesse, from Bethlehem, skilled with music, a mighty warrior, a man of war, wise in speech, handsome in appearance, and Yahveh is with him. The verse is a report to Saul about David’s qualities.
[1SA.16.19] And Saul sent messengers to Jesse and said, "Send to me your son David, who is with the sheep." [§]
Va-yish-lach Sha-ul mal-a-chim el-Yishai va-yo-mer shil-chah elai et-David bin-cha asher ba-tson.
This verse describes Saul sending messengers to Jesse and requesting that Jesse send David, his son, who was with the sheep.
[1SA.16.20] And Jesse took a donkey, bread, and a skin of wine, and one young goat of the goats, and he sent it by the hand of David, his son, to Saul. [§]
Va-yikach Yishai chamor lechem ve-noad yayin u-gedi izzim echad va-yishlach be-yad David beno el Shaul.
This verse describes Jesse taking provisions to Saul via David. 'Va-yikach' means 'and he took'. 'Yishai' is Jesse. 'Chamor' is a donkey. 'Lechem' is bread. 'Ve-noad' means 'and a flask' or 'a skin'. 'Yayin' is wine. 'U-gedi' is 'and a young goat'. 'Izzim' means goats. 'Echad' is one. 'Va-yishlach' means 'and he sent'. 'Be-yad' means 'by the hand of'. 'David' is David. 'Beno' is his son. 'El' means 'to'. 'Shaul' is Saul.
[1SA.16.21] And David came to Saul and stood before him, and Saul loved him very much, and he became his armor-bearer. [§]
Va-yo-vo Da-vid el-Sha-ul va-ya-amod le-fa-nav va-yeh-ah-ve-hu me-od va-yeh-hi-lo no-seh ke-lim.
This verse describes David entering Saul’s presence and becoming his armor-bearer. 'Va-yo-vo' means 'and he came'. 'Da-vid' is the name David. 'el-Sha-ul' means 'to Saul'. 'va-ya-amod' means 'and he stood'. 'le-fa-nav' means 'before his face', or 'before him'. 'va-yeh-ah-ve-hu' means 'and he loved him'. 'me-od' means 'very much'. 'va-yeh-hi-lo' means 'and he became for him'. 'no-seh ke-lim' means 'carrier of weapons', or 'armor-bearer'.
[1SA.16.22] And Saul sent to Jesse, saying, "Let David now stand before me, for he has found favor in my eyes." [§]
va-yish-lah Sha-ul el-Yishai le-emor ya-amod-na David le-fanai ki-matza khen be-einai.
This verse describes Saul sending a message to Jesse. Saul requests that David stand before him because David has found favor in his eyes. Each word is translated as directly as possible, respecting its root meaning.
[1SA.16.23] And it came to pass, when the spirit of the Gods came upon Saul, that David took the lyre and played with his hand. And Saul was soothed, and it was good for him, and the spirit of the evil one departed from upon him. [§]
vehaya biheyot ruach Elohim el Sha'ul velakach David et hakinnor veniggen beyado veravach lesha'ul vetov lo vesarah me'alav ruach hara'ah.
This verse describes a situation where the spirit of the Gods comes upon Saul, and David plays the lyre to soothe him. The spirit of evil departs from Saul as a result. 'Ruach' means spirit or wind. 'Elohim' is 'the Gods' in the plural. 'Sha'ul' is Saul. 'David' is David. 'Hakinnor' is the lyre. 'Niggen' means to play. 'Beyado' means in his hand. 'Ravach' means to be calm or to soothe. 'Vetov lo' means and it is good for him. 'Sara' means to depart or to remove. 'Me'alav' means from upon him. 'Harah'ah' means the evil one.
1SA.17
[1SA.17.1] And the Philistines gathered their camps for war, and they assembled at Socoh, which belongs to Judah, and they camped between Socoh and Azekah without bloodshed. [§]
va-ya-as-foo plish-teem et-ma-cha-nei-hem la-mil-cha-mah va-ye-as-foo so-khoh a-sher li-ye-hu-dah va-ya-chan-oo bein-so-khoh u-bein-a-ze-kah be-e-fes da-mim.
This verse describes the Philistines gathering their camps for war and assembling at Socoh, which belongs to Judah, and then camping between Socoh and Azekah with no bloodshed (yet). It focuses on the positioning of armies preparing for conflict. 'Plish-teem' refers to the Philistines. 'Ma-cha-nei-hem' means 'their camps'. 'La-mil-cha-mah' means 'for war'. 'So-khoh' is a place name. 'A-sher li-ye-hu-dah' means 'which belongs to Judah'. 'Va-ya-chan-oo' means 'and they camped'. 'Bein' means 'between'. 'E-fes da-mim' means 'without bloodshed'.
[1SA.17.2] And Saul and the people of Israel gathered and camped in the Valley of God, and they prepared for war against the Philistines. [§]
Vesha’ul ve’ish-yisra’el ne’esfu vayachanu be’emek ha’elah vayarakhu milchamah likrat pelishtim.
This verse describes Saul and the people of Israel gathering and encamping in the Valley of the Elah, preparing for battle against the Philistines. Let's break down the names: 'Elah' is a variation of 'El', meaning 'God'. 'Yisra'el' is the name of the people of Israel. 'Pelishtim' is the name of the Philistines.
[1SA.17.3] And the Philistines were standing toward the mountain on this side, and Israel was standing toward the mountain on this side, and the valley was between them. [§]
u-fli-sh-ti-im o-me-dim el-ha-har mi-zeh ve-yis-ra-el o-me-dim el-ha-har mi-zeh ve-ha-gi-a be-nei-hem.
This verse describes the positioning of the Philistines and the Israelites before a battle. "Pelishtim" refers to the Philistines. "Omedim" means "standing". "El-ha-har" means "toward the mountain". "Mi-zeh" means "this side". "Yisrael" is Israel. "Ha-gi" is "the valley" and "beineihem" means "between them". The structure is parallel - the Philistines stand on one side of the mountain, and Israel stands on the other, with the valley between them.
[1SA.17.4] And a man of the valleys went out from the camps of the Philistines, Goliath his name, from Gath. His height was six cubits and a span. [§]
vayyetze ish-habenayim mimachanot pelishtim galyat shmo migat gevho shesh amot vazaret
This verse introduces Goliath. "Vayyetze" means "and went out". "Ish-habenayim" refers to "a man of the valleys". "Mimachnot pelishtim" means "from the camps of the Philistines". "Galyat shmo" means "Goliath his name". "Migat" means "from Gath". "Gevho shesh amot vazaret" means "his height six cubits and a span".
[1SA.17.5] And a helmet of copper was on his head, and armor of scales was what he wore, and the weight of the armor was five thousand shekels of copper. [§]
vekovea nechoshet al-rosho vesherion kasqassim hu lavush umishqal hasherion chamishet-alafim shkalim nechoshet.
This verse describes the armor of a warrior. 'Kovea' means helmet, 'nechoshet' means copper, 'rosho' means his head, 'sherion' means armor, 'kasqassim' means scales, 'lavush' means clothing, 'hu' means he/it, 'mishqal' means weight, 'hasherion' means the armor, 'chamishet-alafim' means five thousand, 'shkalim' means shekels, and 'nechoshet' means copper.
[1SA.17.6] And a bronze forehead was upon his legs, and a bronze spear was between his shoulders. [§]
oo-mitz-chat ne-choshet al-rag-lav-av, ve-kee-don ne-choshet bein k’teh-fav.
This verse describes a physical appearance. ‘Mitzchat’ refers to a forehead or frontal lobe. ‘Nechoshet’ means bronze or copper. ‘Raglav’ means his legs (plural). ‘Kee-don’ means a spear or javelin. ‘Bein’ means between. ‘K’tefav’ means his shoulders (plural). The verse describes a being with a bronze forehead upon his legs, and a bronze spear between his shoulders.
[1SA.17.7] And the arrow of his spear is like a weaver’s shuttle, and the blade of his spear six hundred weights of iron, and the carrier of the shield walks before him. [§]
ve-khets khanito kimnor orgim ve-lahevet khanito shesh-me'ot shkalim barzel ve-nose ha-tsinnah holekh lefanav.
This verse describes a weapon, specifically a spear, and the person carrying a shield who walks before the wielder of the spear. "Khets" means arrow or spear. "Khanito" means his spear. "Kimnor" means like a weaver's shuttle. "Orgim" means weavers. "Lahevet" means blade or flame. "Shesh-me'ot" means six hundred. "Shkalim" means weights or shekels. "Barzel" means iron. "Nose ha-tsinnah" means the carrier of the shield. "Holekh" means walks. "Lefanav" means before him.
[1SA.17.8] And he stood and called out to the formations of Israel and said to them, "Why do you go out to arrange for war? Is it not I who am the Philistine and you are servants to Saul? Bless yourselves each one and come down to me." [§]
Va-ya-ah-mod va-yik-ra el-ma-ar-khot yis-ra-el va-yo-mer la-hem la-mah te-tse-u la-a-rokh mil-ha-mah ha-lo a-no-khi ha-plish-ti ve-atem av-a-dim le-sha-ul bru-la-khem ish ve-ye-red e-lai.
This verse describes a situation where someone is calling out to the formations of Israel, questioning why they are going out to arrange for war. The speaker asserts that they are the Philistine and that the Israelites are servants to Saul, then issues a blessing and a command to come down to them.
[1SA.17.9] If anyone is able to fight with the Gods and my Lord and defeat them, then we will be servants to you. But if I am able to defeat them and strike them down, then you will be servants to the Gods and my Lord, and you will serve us. [§]
im-yuchal lehilachem itti vehikani vehayinu lakhem laavadim veim-ani ukhal-lo vehikityu vihyitem lanu laavadim vaavadtem otanu.
This verse presents a challenge and a proposal. It suggests a contest where if someone can defeat 'the Gods' and 'my Lord', they will become servants to that person. Conversely, if 'my Lord' defeats that person, they will become servants to 'the Gods' and 'my Lord'.
[1SA.17.10] And the Philistine said, "I have defied the camps of Israel this day. Give to me a man, and we will fight together." [§]
Va-yo-mer ha-Pelishti ani cherapti et-ma'arkhot Yisrael ha-yom ha-zeh tenoo-lee ish ve-nilachamah yachad.
This verse is spoken by a Philistine challenging the Israelites to single combat. 'Va-yo-mer' means 'and he said'. 'Ha-Pelishti' means 'the Philistine'. 'Ani' means 'I'. 'Cherapti' means 'I have defied'. 'Et-ma'arkhot' means 'the camps of'. 'Yisrael' is 'Israel'. 'Ha-yom ha-zeh' means 'this day'. 'Tenoo-lee' means 'give to me'. 'Ish' means 'a man'. 'Ve-nilachamah' means 'and we will fight'. 'Yachad' means 'together'.
[1SA.17.11] And Saul and all Israel heard these words of the Philistines, and they trembled and feared greatly. [§]
Va-yishma Sha’ul ve-chol-Yisra’el et-divrei ha-Pelishim ha-eleh va-yechatu va-yir’u me’od.
This verse describes Saul and all of Israel hearing the words of the Philistines. Upon hearing these words, they became very afraid and trembled. The words 'ha-eleh' mean 'these'. 'Va-yishma' means 'and he heard'. 'Va-yechatu' means 'and they trembled'. 'Va-yir’u' means 'and they feared'. 'Me’od' means 'very'.
[1SA.17.12] And David, son of a man of Ephrath, this one from the house of Bethlehem Judah, and his name is Jesse, and to him were eight sons. And the man, in the days of Saul, was old, coming among the people. [§]
V'david ben-ish ef'rati haze mibeit lechem yehudah u'shmo yishai v'lo shmonah banim v'ha'ish bimei sha'ul zaken ba'ba'nashim.
This verse introduces David. "V'david" means "And David". "Ben-ish" means "son of a man". "Ef'rati" refers to his origin from Ephrath. "Haze" means "this". "Mibeit lechem yehudah" means "from the house of Bethlehem Judah". "U'shmo" means "and his name". "Yishai" is the name, meaning "Jesse". "V'lo" means "and to him". "Shmonah banim" means "eight sons". "V'ha'ish" means "and the man". "Bimei sha'ul" means "in the days of Saul". "Zaken" means "old". "Ba'ba'nashim" means "came among the people".
[1SA.17.13] And the three sons of Jesse the great went after Saul to war. And the names of his three sons who went to the war were Eliab the firstborn, and his second, Abinadav, and the third, Shammah. [§]
vayelchu shloshet bnei-yishai hagdolim halchu acharei-shaul lamichama veshaym shloshet banav asher halchu bamichama eliav habechor umishnehu avinadav vehashlishi shammah.
This verse describes the three eldest sons of Jesse going to war following Saul. It then lists their names: Eliab the firstborn, Abinadav the second, and Shammah the third.
[1SA.17.14] And David is the youngest, and three of the greater ones went after Saul. [§]
Ve-david hu ha-katan u-shloshah ha-gedolim halchu acharei Sha'ul.
This verse describes David as the youngest, and states that three of the greater ones went after Saul. 'Ve' is a conjunction meaning 'and'. 'David' is a proper noun, the name David. 'Hu' means 'he' or 'is'. 'Ha-katan' means 'the small one' or 'the youngest'. 'U' means 'and'. 'Shloshah' means 'three'. 'Ha-gedolim' means 'the great ones' or 'the greater ones'. 'Halchu' means 'they went'. 'Acharei' means 'after'. 'Sha'ul' is a proper noun, the name Saul.
[1SA.17.15] And David went and returned from Saul to tend the flock of his father in Bethlehem. [§]
ve-dah-veed ho-lech ve-shahv mee-al shah-ool leer-oht et-tsohn ah-vee-oo beet-lah-chem
This verse describes David going back and forth from Saul to tend his father’s flock in Bethlehem. 'Ve' means 'and'. 'Dahveed' is David. 'Holech' means 'goes'. 'Ve-shahv' means 'and returns'. 'Mee-al' means 'from above' or 'from'. 'Shah-ool' is Saul. 'Leer-oht' means 'to pasture' or 'to tend'. 'Et' is a grammatical particle with no direct translation. 'Tsohn' means 'flock' or 'sheep'. 'Ah-vee-oo' means 'his father'. 'Beet-lah-chem' is Bethlehem.
[1SA.17.16] And the Philistine stepped forward, morning and evening, and he established himself for forty days. [§]
va-yigash ha-plistti ha-shkhem ve-ha-arev va-yityatzev arba'im yom.
This verse describes a Philistine champion stepping forward and establishing himself for forty days. 'va-yigash' means 'and he approached' or 'and he stepped forward'. 'ha-plistti' means 'the Philistine'. 'ha-shkhem ve-ha-arev' means 'the morning and the evening', indicating a time period. 'va-yityatzev' means 'and he established himself' or 'and he presented himself'. 'arba'im yom' means 'forty days'.
[1SA.17.17] And Jesse said to David his son, "Take now to your brothers this measure of roasted grain and ten loaves of this bread, and go to the camp to your brothers." [§]
vayomer yishi le david beno kach na le acheicha eifat hakalia hazeh va'asarah lechem hazeh veharetz hamachaneh le acheicha.
This verse describes Jesse instructing David to take provisions to his brothers who are at the military camp. 'Vayomer' means 'and he said'. 'Yishi' is Jesse. 'Le david' is 'to David'. 'Beno' means 'his son'. 'Kach na' is 'take now'. 'Le acheicha' is 'to your brothers'. 'Eifat hakalia hazeh' is 'this measure of roasted grain'. 'Va'asarah lechem hazeh' is 'and ten loaves of this bread'. 'Veharetz hamachaneh' means 'and go to the camp'. 'Le acheicha' again means 'to your brothers'.
[1SA.17.18] And you shall bring these ten portions of the fat to the prince of the thousands, and you shall visit your brothers for peace, and you shall take their pledges. [§]
veh-et ah-seh-ret khah-ree-tseh hah-khah-lahv hah-eh-leh tah-vee leh-sar hah-ah-lef veh-et ah-kheh-kah tee-f-kohd leh-shah-lohm veh-et ah-roo-vah-tahm tee-kahkh.
This verse details instructions concerning a specific offering and a journey. 'Veh-et' means 'and'. 'Ah-seh-ret' means 'ten'. 'Khah-ree-tseh' means 'parts' or 'portions'. 'Hah-khah-lahv' means 'of the fat'. 'Hah-eh-leh' means 'these'. 'Tah-vee' means 'you shall bring'. 'Leh-sar hah-ah-lef' means 'to the prince of the thousands'. 'Veh-et ah-kheh-kah' means 'and your brothers'. 'Tee-f-kohd' means 'you shall visit'. 'Leh-shah-lohm' means 'for peace' or 'well'. 'Veh-et ah-roo-vah-tahm' means 'and their pledges'. 'Tee-kahkh' means 'you shall take'.
[1SA.17.19] And Saul and they, and all the men of Israel, were fighting with the Philistines in the Valley of the Oak. [§]
ve-sha-ul ve-he-ma ve-kol-ish yis-ra-el be-e-mek ha-e-lah nil-cha-mim im-pli-shim
This verse describes Saul and his men, all the people of Israel, fighting with the Philistines in the Valley of the Elah. 'Ve' means 'and', 'hema' means 'they', 'kol' means 'all', 'ish' means 'man', 'Yisrael' is Israel, 'be' means 'in', 'emek' means 'valley', 'ha' is 'the', 'elah' means 'oak or terebinth tree' and is used here as a place name, 'nilchamim' means 'fighting', and 'im' means 'with', 'Pelishtim' means 'Philistines'.
[1SA.17.20] And David rose early in the morning and abandoned the flock to a keeper, and he took and went, as Jesse commanded him. And he came to the encampment, and the army going out to the battle line, and they shouted before the war. [§]
Va-yashkem David ba-boker va-yitosh et-ha-tson al-shomer va-yisa va-yelech ka-asher tzivahu Yishai va-yavo ha-ma'agalah ve-ha-khayil ha-yotze el-ha-ma'arakhah ve-here'u ba-milkhama.
This verse describes David rising early in the morning, leaving the sheep with a keeper, and going as his father Jesse commanded. He arrives at the encampment where the army is preparing for battle, and they are shouting before the battle.
[1SA.17.21] And Israel and the Philistines prepared a battle array against a battle array. [§]
Va'tach'rech Yisrael u'P'lishtim ma'arachah likrat ma'arachah.
This verse describes the armies of Israel and the Philistines preparing for battle. 'Va'tach'rech' means 'and prepared'. 'Yisrael' is Israel. 'u'P'lishtim' means 'and the Philistines'. 'Ma'arachah' means 'a battle formation' or 'an array'. 'Likrat' means 'toward' or 'against'. The second 'ma'arachah' again means 'a battle formation' or 'an array'. Thus, the verse essentially states that Israel and the Philistines prepared their battle formations to meet another battle formation.
[1SA.17.22] And David abandoned the tools from his possession into the hand of the keeper of the tools, and he ran to the battle line, and he came and asked concerning his brothers for their well-being. [§]
Va-yit-tosh Da-vid et-ha-ke-lim me-al-av al-yad sho-mer ha-ke-lim va-yaratz ha-ma-a-rach-ah va-vo va-yish-al le-echav le-shalom.
This verse describes David leaving his belongings with the baggage carrier and running to the battle line to inquire about the well-being of his brothers. 'Va-yit-tosh' means 'and David abandoned'. 'Et-ha-ke-lim' refers to 'the tools/equipment'. 'Me-al-av' signifies 'from upon himself/from his possession'. 'Al-yad sho-mer ha-ke-lim' means 'into the hand of the keeper of the equipment'. 'Va-yaratz ha-ma-a-rach-ah' translates to 'and he ran to the battle line'. 'Va-vo' means 'and he came'. 'Va-yish-al le-echav le-shalom' translates to 'and he asked concerning his brothers for their well-being'.
[1SA.17.23] And he was speaking with them, and behold, a man from the valleys ascends, Goliath the Philistine by name, from the caves of the Philistines. And he spoke these words, and David heard. [§]
vehu medaber imam vehineh ish habenayim oleh galyat happelistim shmo migat mimma’arot pelishtim vayedaber kad’varim ha’eleh vayishma david.
This verse describes a scene where someone is speaking with others, and then a man named Goliath the Philistine ascends. It states his name and origin, and then says he spoke these words, and David heard them.
[1SA.17.24] And all the people of Israel, when they saw the man, fled before him and feared greatly. [§]
vekhol ish yisrael bir’otam et-ha’ish vayanusu mipanav vayiru me’od.
This verse describes the reaction of all the people of Israel when they saw ‘the man’. ‘Vekhol’ means ‘and all’. ‘Ish’ means ‘man’ or ‘person’. ‘Yisrael’ is ‘Israel’. ‘Bir’otam’ means ‘when they saw’. ‘Et-ha’ish’ means ‘the man’. ‘Vayanusu’ means ‘they fled’. ‘Mipanav’ means ‘from his face’ or ‘before him’. ‘Vayiru’ means ‘they feared’. ‘Me’od’ means ‘very’ or ‘greatly’.
[1SA.17.25] Then a man of Israel said, "Have you seen this man who is ascending to insult Israel? And it will be that the man who strikes him down, the king will enrich him with great wealth and will give his daughter to him, and he will make his family free in Israel." [§]
Va-yo-mer | ish yis-ra-el ha-re-i-tem ha-ish ha-oleh ha-zeh ki le-char-ef et yis-ra-el oleh ve-ha-yah ha-ish asher ya-ken-nu ya-ash-ren-nu ha-me-lech osher ga-dol ve-et bit-to yi-ten-lo ve-et beit aviv ya-aseh chaf-shi be-yis-ra-el.
This verse describes a man who is ascending to deride Israel. The speaker asks if anyone has seen him, then proposes a reward for the one who strikes him down. The reward is great wealth from the king and his daughter in marriage, and freedom for his family.
[1SA.17.26] And David said to the men standing with him, "What shall be done to the man who strikes down this Philistine and removes disgrace from over Israel? For who is this uncircumcised Philistine that he should defy the formations of the living Gods?" [§]
Va-yo-mer Da-vid el ha-a-nash-im ha-o-meid-im im-o le-e-mor ma ye-e-seh la-ish a-sher ya-keh et ha-p'lishti ha-laz ve-he-sir cher-pah me-al Yis-ra-el ki mi ha-p'lishti ha-ar-el ha-zeh ki cher-ef ma-ar-khot Elohim chai-im.
This verse recounts David asking his men what should be done to the man who strikes down the Philistine. He seeks to remove disgrace from over Israel, questioning who this uncircumcised Philistine is who has defied the formations of the living Gods.
[1SA.17.27] And the people said to him, "Thus it will be done to the man who strikes us." [§]
va-yo-mer lo ha-am ka-da-var ha-zeh le-e-mor koh ye-eh-seh la-ish asher yak-ken-nu.
This verse describes a people speaking to someone, stating that a specific action will be done to the man who strikes them. "Va-yo-mer" means 'and he said'. "Ha-am" means 'the people'. "Ka-da-var ha-zeh" means 'like this thing' or 'this matter'. "Le-e-mor" means 'to say'. "Koh ye-eh-seh" means 'thus it will be done'. "La-ish" means 'to the man'. "Asher yak-ken-nu" means 'who strikes us'.
[1SA.17.28] And Eliab, his brother, heard him speaking to the men, and Eliab’s anger burned against David, and he said, “Why have you come down, and upon whom have you abandoned the little flock in the wilderness? I know your wickedness, and the evil of your heart, for to see the battle you have come down.” [§]
Va-yish-ma Eh-lee-av a-chee-hu ha-ga-dol be-dav-ro el-ha-a-nash-im va-yichar-af Eh-lee-av be-da-vid va-yo-mer la-mah zeh ya-rad-ta ve-al mi na-tash-ta me-at ha-tson ha-hen-nah ba-mid-bar a-nee ya-da-tee et-zid-on-cha ve-et ro-a lev-a-ve-cha ki le-ma-an re-ot ha-mil-cha-mah ya-rad-ta.
This verse recounts a conversation between Eliab, David’s older brother, and David. Eliab overhears David speaking with men, and becomes angry with him. He questions David’s reasons for leaving the sheep to go to the battle lines. Eliab accuses David of arrogance and suggests his motives are not pure, implying David has come to witness the war rather than to assist.
[1SA.17.29] And David said, "What have I done now? Is it not a thing?" [§]
Va-yo-mer Da-vid, meh ah-see-tee ah-tah? Ha-lo davar hoo?
This verse comes from 2 Samuel 16:10. 'Va-yo-mer' means 'and he said'. 'Da-vid' is David. 'Meh ah-see-tee ah-tah?' translates to 'what have I done now?'. 'Ha-lo' means 'is it not?', 'davar' means 'word' or 'thing', and 'hoo' is 'it' or 'he'. So the complete question is 'Is it not a thing?' or 'Isn't this something?'
[1SA.17.30] He turned from beside him to face another and said this thing. The people responded with a thing like the first thing. [§]
vayissov me’etzlo el-mul acher vayomer kadavar hazeh vayshibuhu ha’am davar kadavar harishon
This verse describes someone turning away from one person to face another and then speaking a certain thing. The people then responded with a similar thing, like the first thing that was said. Let's break down the names of God within this verse. There are none.
[1SA.17.31] And they heard the words that David spoke, and they told before Saul, and he took him. [§]
vayishma'u had'varim asher diber david vayagidu lifnei sha'ul vayikachehu
This verse describes people hearing the words spoken by David and then reporting those words to Saul, after which Saul took him. 'Vayishma'u' means 'and they heard'. 'Had'varim' means 'the words'. 'Asher' means 'that/which'. 'Diber' means 'he spoke'. 'David' is the proper name David. 'Vayagidu' means 'and they told'. 'Lifnei' means 'before'. 'Sha'ul' is the proper name Saul. 'Vayikachehu' means 'and he took him'.
[1SA.17.32] And David said to Saul, "Let not the heart of man fall on account of him. Your servant will go and fight with this Philistine." [§]
Va-yo-mer David el-Sha-ul al-yipol lev-adam alav, avdecha yeilech ve-nilcham im-ha-plistti ha-zeh.
This verse contains several names and key phrases. "David" and "Sha-ul" are proper names, generally kept as is. "Va-yo-mer" means 'and he said'. "El" means 'to' or 'towards'. "Lev-adam" literally translates to 'heart of man'. "Alav" means 'on him'. "Avdecha" means 'my servant'. "Yeilech" means 'will go'. "Ve-nilcham" means 'and will fight'. "Im-ha-plistti" means 'with the Philistine'. "Ha-zeh" means 'this'.
[1SA.17.33] And Saul said to David, "You will not be able to go to fight with this Philistine, for you are a young man, and he is a man of war from his youth." [§]
Va-yo-mer Sha-ool el-Da-vid lo tu-chal le-le-chet el-ha-Pli-sh-ti ha-zeh le-hi-la-chem im-mo ki-na-ar at-tah ve-hu ish mil-cha-mah min-ne-u-rav.
This verse recounts Saul speaking to David, questioning his ability to fight a Philistine. Saul believes David is too young and inexperienced compared to the seasoned warrior he is facing. The names are translated literally, reflecting their meanings. 'Sha-ool' is Saul, 'Da-vid' is David, and 'ha-Pli-sh-ti' is 'the Philistine'.
[1SA.17.34] And David said to Saul, “A shepherd was your father’s servant with the sheep, and came the lion and the bear, and he carried off a sheep from the flock.” [§]
Va-yo-mer Da-vid el Sha-ul ro-eh ha-yah av-dekha le-a-viv-kha ba-tson u-vah ha-a-ri ve-et-ha-dov ve-na-sa seh me-ha-e-der.
This verse describes David telling Saul about his past experience protecting his father’s flock. ‘Va-yo-mer’ means ‘and he said’. ‘Da-vid’ is David’s name. ‘el Sha-ul’ means ‘to Saul’. ‘Ro-eh’ means ‘shepherd’. ‘ha-yah’ means ‘was’. ‘av-dekha’ means ‘your father’. ‘le-a-viv-kha’ means ‘to his father’. ‘ba-tson’ means ‘with the sheep’. ‘u-vah ha-a-ri’ means ‘and came the lion’. ‘ve-et-ha-dov’ means ‘and the bear’. ‘ve-na-sa’ means ‘and he carried off’. ‘seh’ means ‘a sheep’. ‘me-ha-e-der’ means ‘from the flock’.
[1SA.17.35] And I will go after him, and I will strike him, and I will rescue from his mouth. And he rose up against me, and I strengthened myself by his beard, and I struck him, and I killed him. [§]
ve-yatsati acharayv ve-hikityu ve-hatzalti mi-piv va-yakum alai ve-hechezakti bizkano ve-hikityu va-hamitiyu.
This verse describes a conflict and a victory. The speaker states they will go after someone, strike them down, rescue from their mouth, and ultimately kill them. It's a narrative of pursuit, combat, and lethal outcome.
[1SA.17.36] Also, the lion and the bear my servant struck down, and now this uncircumcised Philistine will be as one of them, for he has insulted the territories of the living Gods. [§]
Gam et-ha-ari gam-ha-dov hikka avdecha ve-haya ha-plistti ha-arel hazzeh ke-echad mehem ki cheref ma'arkhot elohim chayyim.
This verse describes a boastful challenge. The speaker claims to have killed both a lion and a bear, and now proposes to kill an uncircumcised Philistine as if he were no more challenging than those animals. The claim is made because the Philistine has defied the living Gods.
[1SA.17.37] And David said, "Yahveh, who delivered me from the hand of the lion and from the hand of the bear, He will deliver me from the hand of this Philistine." And Saul said to David, "Go, and Yahveh will be with you." [§]
Va-yo-mer David, Yahveh asher hi-tzil-ani mi-yad ha-ari u-mi-yad ha-dob hu ya-tzi-leni mi-yad ha-plistti ha-zeh. Va-yo-mer Sha'ul el-David, lech, va-Yahveh yih-yeh im-ach.
This verse recounts David's confidence in Yahveh based on past deliverances and Saul's blessing to David. 'Va-yo-mer' means 'and he said'. 'Asher' means 'who' or 'that'. 'Hi-tzil-ani' means 'delivered me'. 'Mi-yad' means 'from the hand of'. 'Ha-ari' means 'the lion'. 'U-mi-yad ha-dob' means 'and from the hand of the bear'. 'Hu ya-tzi-leni' means 'He will deliver me'. 'Ha-plistti ha-zeh' means 'this Philistine'. 'Lech' means 'go'. 'Yih-yeh im-ach' means 'will be with you'.
[1SA.17.38] And Saul clothed David with his coat, and he gave a helmet of bronze upon his head, and he clothed him with armor. [§]
Va-yal-besh Sha-ul et-Da-vid ma-da-yav ve-na-tan ko-va-ev ne-cho-shet al-ro-sho, va-yal-besh oto shir-yon.
This verse describes Saul clothing David in his armor. 'Va-yal-besh' means 'and he clothed'. 'Sha-ul' is Saul's name. 'Et-Da-vid' means 'David'. 'Ma-da-yav' means 'his coat'. 'Ve-na-tan' means 'and he gave'. 'Ko-va-ev' means 'a helmet'. 'Ne-cho-shet' means 'of bronze'. 'Al-ro-sho' means 'upon his head'. 'Oto' means 'him'. 'Shir-yon' means 'armor'.
[1SA.17.39] And David fastened his sword over his garments and was willing to go, because he had not tested it. And David said to Saul, “I cannot go in these, because I have not tried them.” And David removed them from upon himself. [§]
Va-yach-gor Da-vid et-char-bo me-al le-ma-dav-iv va-yo-el la-lech ki lo ni-sah va-yo-mer Da-vid el-Sha-ul lo u-chal la-lech ba-eh-leh ki lo ni-si-ti va-ye-si-rem Da-vid me-a-lav.
This verse describes David preparing for battle and explaining to Saul why he cannot walk in the armor provided to him. 'Va-yach-gor' means 'and he girded' or 'and he fastened'. 'char-bo' means 'his sword'. 'me-al le-ma-dav-iv' means 'over his garments'. 'va-yo-el' means 'and he was willing' or 'and he attempted'. 'la-lech' means 'to go' or 'to walk'. 'ki lo ni-sah' means 'because he had not tested' or 'because he had not tried'. 'va-yo-mer' means 'and he said'. 'lo u-chal' means 'I cannot'. 'ba-eh-leh' means 'in these'. 'lo ni-si-ti' means 'I have not tried'. 'va-ye-si-rem' means 'and he removed'. 'me-a-lav' means 'from upon him'.
[1SA.17.40] And he took his staff in his hand and he chose for himself five smooth stones from the stream and he put them in the bag of the shepherd which belonged to him and in his sling and his sling was in his hand and he approached the Philistine. [§]
vayikach maqlo be yado vayivchar lo chamishah chalukei avanim min haNachal vayyasem otam bichli haRoeim asher lo uvayalkut veqaleo beyado vayigash el haPelisti.
This verse describes David selecting five smooth stones from the stream and placing them in his shepherd’s bag and sling, then approaching the Philistine. 'Vayikach' means 'and he took'. 'Maqlo' means 'his staff'. 'Beyado' means 'in his hand'. 'Vayivchar' means 'and he chose'. 'Chamishah' means 'five'. 'Chalukei avanim' means 'smooth stones'. 'Min haNachal' means 'from the stream'. 'Vayasem' means 'and he put'. 'Otam' means 'them'. 'Bichli haRoeim' means 'in the bag of the shepherd'. 'Asher lo' means 'which belonged to him'. 'Ubayalkut' means 'and in the sling'. 'Qaleo' means 'his sling'. 'Beyado' means 'in his hand'. 'Vayigash' means 'and he approached'. 'El haPelisti' means 'to the Philistine'.
[1SA.17.41] And the Philistine went, going and drawing near to David, and the man carrying the spear went before him. [§]
Va-yelek ha-Pelishti holekh ve-karev el-David ve-ha-ish noseh ha-tzinnah le-fanav.
This verse describes a Philistine approaching David, with a man carrying his spear going before him. 'Va-yelek' means 'and he went'. 'Ha-Pelishti' means 'the Philistine'. 'Holekh' means 'walking', or 'going'. 'Ve-karev' means 'and he drew near'. 'El-David' means 'to David'. 'Ve-ha-ish' means 'and the man'. 'Noseh' means 'carrying'. 'Ha-tzinnah' means 'the spear'. 'Le-fanav' means 'before him'.
[1SA.17.42] And the Philistine looked and saw David and he despised him, because he was a young man and ruddy, with a handsome appearance. [§]
Va-ya-bet ha-pli-sh-ti va-yi-re-eh et-da-vid va-yiv-zeh-hu ki-ha-yah na-ar ve-ad-mo-ni im-ye-feh mar-eh.
This verse describes the Philistine's reaction upon seeing David. 'Va-ya-bet' means 'and he looked.' 'Ha-pli-sh-ti' is 'the Philistine.' 'Va-yi-re-eh' means 'and he saw.' 'Et-da-vid' is 'at David.' 'Va-yiv-zeh-hu' means 'and he despised him.' 'Ki-ha-yah' means 'because he was.' 'Na-ar' means 'a young man.' 'Ve-ad-mo-ni' means 'and ruddy.' 'Im-ye-feh mar-eh' means 'with a handsome appearance.'
[1SA.17.43] And the Philistine said to David, "Am I a dog that you come to me with clubs?" And the Philistine cursed David by the gods of David. [§]
va-yo-mer ha-plishti el-david ha-kelev anokhi ki-ata ba-elai ba-maklot va-yekalel ha-plishti et-david be-elo-hav
This verse is a challenge and insult from a Philistine to David. The Philistine questions if David considers him a dog, because David came to him with sticks. The Philistine then curses David by the gods of David.
[1SA.17.44] And the Philistine said to David, "Come to me, and I will give your flesh to the birds of the heavens and to the beasts of the field." [§]
Va-yo-mer ha-ple-sh-tee el-da-veed le-khah ee-lai ve-et-nah et-besa-rechah le-of ha-sha-mai-eem u-le-ve-he-mat ha-sa-deh.
This verse recounts a Philistine challenging David. "Va-yo-mer" means "and he said". "Ha-ple-sh-tee" is "the Philistine". "El-da-veed" means "to David". "Le-khah ee-lai" means "come to me". "Ve-et-nah" means "and I will give". "Et-besa-rechah" means "your flesh". "Le-of ha-sha-mai-eem" means "to the birds of the heavens". "U-le-ve-he-mat ha-sa-deh" means "and to the beasts of the field".
[1SA.17.45] And David said to the Philistine, "You come to me with sword and with spear and with javelin, and I come to you in the name of Yahveh of hosts, the God of the armies of Israel, whom you have defied." [§]
Va-yo-mer Da-vid el-ha-p'lishti, atah ba elai b'cherev u'v'chanit u'v'kidon, ve'anochi ba eleicha b'shem Yahveh tzevaot Elohei ma'archot Yisrael asher cherapta.
This verse is from 1 Samuel 17:45, where David speaks to Goliath before their battle. 'Va-yo-mer' means 'and he said'. 'Da-vid' is the name David. 'El-ha-p'lishti' means 'to the Philistine'. 'Atah ba elai' means 'you come to me'. 'B'cherev u'v'chanit u'v'kidon' means 'with sword and with spear and with javelin'. 'Ve'anochi ba eleicha' means 'and I come to you'. 'B'shem Yahveh tzevaot' means 'in the name of Yahveh of hosts'. 'Elohei ma'archot Yisrael' means 'God of the armies of Israel'. 'Asher cherapta' means 'who you have defied'.
[1SA.17.46] This day, Yahveh will deliver you into my hand, and I will strike you, and I will remove your head from upon you, and I will give the corpses of the camp of the Philistines this day to the birds of the sky and to the beasts of the earth, and all the earth will know that there are Gods for Israel. [§]
ha-yom ha-zeh yesager-ka Yahveh be-yadi ve-hikkitika va-haseroti et-rosh-ka me-alei-ka ve-natatti peger machaneh pelishtim ha-yom ha-zeh le-of ha-shamayim u-le-chayyat ha-aretz ve-yedeu kol-ha-aretz ki yesh Elohim le-yisrael.
This verse describes a coming victory and judgment. 'ha-yom ha-zeh' means 'this day'. 'yesager-ka' means 'will deliver you'. 've-hikkitika' means 'and I will strike you'. 'va-haseroti et-rosh-ka' means 'and I will remove your head'. 'pereg' means 'carcass' or 'corpse'. 'machaneh pelishtim' means 'camp of the Philistines'. 'of ha-shamayim' means 'birds of the sky'. 'chayyat ha-aretz' means 'beasts of the earth'. 'yedeu' means 'will know'. 'Elohim' refers to the Gods, in a plural sense in this context.
[1SA.17.47] And all this assembly will know that it is not by sword or spear that Yahveh will save. For the battle belongs to Yahveh, and He will give you into our hands. [§]
v'yedu khol-ha'qahal hazzeh ki-lo b'cherev u'vachannit y'hoshia Yahveh ki laYahveh hamilchamah v'natan etkhem b'yadeinu.
This verse states that all the assembly will know that salvation does not come by sword or spear, but that the battle belongs to Yahveh, and He will deliver them into our hands. 'Qahal' means assembly. 'Cherev' means sword. 'Channit' means spear. 'Y'hoshia' means he will save. 'Milchamah' means battle or war. 'Etchem' means you (plural). 'B'yadeinu' means in our hands.
[1SA.17.48] And it happened that when the Philistine arose and went and approached to meet David, David hurried and ran into the battle line to meet the Philistine. [§]
ve-ha-ya ki-kam ha-plishti va-yelech va-yikrav likrat david va-yemahér david va-yaratz ha-ma'arakha likrat ha-plisti.
This verse describes the Philistine advancing towards David, and David quickly running to meet him in battle. Let's break down the names: 'ha-plisti' means 'the Philistine'. The verse uses variations of 'to be' ('ve-ha-ya') and verbs implying movement and approach. The names of people, like 'David', remain unchanged.
[1SA.17.49] And David sent his hand to the tool and he took a stone from there and he hurled and he struck the Philistine to his forehead and the stone sank in his forehead and he fell on his face to the earth. [§]
Va-yish-lach Da-vid et-ya-do el-ha-ke-li va-yi-kah mish-sham e-ven va-yi-ka-la va-yah-ek et-ha-pel-ish-ti el-mitz-cho-vo va-tit-ba-ek ha-e-ven be-mitz-cho-vo va-yip-pol al-pa-nav ar-tzah.
This verse describes David striking Goliath with a stone. 'Va-yish-lach' means 'and he sent'. 'David' is the proper name David. 'Et-ya-do' means 'his hand'. 'El-ha-ke-li' means 'to the tool/container'. 'Va-yi-kah' means 'and he took'. 'Mish-sham' means 'from there'. 'E-ven' means 'stone'. 'Va-yi-ka-la' means 'and he hurled'. 'Va-yah-ek' means 'and he struck'. 'Et-ha-pel-ish-ti' means 'the Philistine'. 'El-mitz-cho-vo' means 'to his forehead'. 'Va-tit-ba-ek' means 'and it sank'. 'Ha-e-ven' means 'the stone'. 'Be-mitz-cho-vo' means 'in his forehead'. 'Va-yip-pol' means 'and he fell'. 'Al-pa-nav' means 'on his face'. 'Ar-tzah' means 'to the earth'.
[1SA.17.50] And David strengthened himself against the Philistine with the sling and with the stone, and he struck the Philistine and killed him, and a sword was not in the hand of David. [§]
Va-yechzak David min-ha-plisti ba-kelea u-va-even va-yakh et-ha-plisti va-yeemit-hu ve-cherev ein be-yad-David.
This verse describes David strengthening himself against the Philistine with a sling and a stone, striking the Philistine and killing him, all without a sword in David’s hand. "Va-yechzak" means he strengthened. "min-ha-plisti" means against the Philistine. "ba-kelea u-va-even" means with the sling and with the stone. "va-yakh" means and he struck. "va-yeemit-hu" means and he killed him. "ve-cherev ein be-yad-David" means and a sword was not in the hand of David.
[1SA.17.51] And David ran and stood before the Philistine, and he took his sword and drew it from its sheath and killed him, and he cut off his head with it. And the Philistines saw that their champion was dead and they fled. [§]
Va-yaratz David va-ya'amod el-ha-plistti va-yiqach et-charvo va-yishlefah mit'arah vaye-motethu va-yikrat-bah et-rosho va-yiru ha-plisttim ki-met giboram va-yanusu.
This verse describes David running towards Goliath, standing before him, taking Goliath's sword, drawing it from its sheath, and killing him. It then states that the Philistines saw their champion was dead and fled.
[1SA.17.52] And the people of Israel and Judah arose, and they caused a commotion, and they pursued the Philistines until reaching the valley and until the gates of Ekron. And they scattered the corpses of the Philistines along the road to Shaaraim and until Gat and until Ekron. [§]
va-ya-koo-moo an-shee yis-ra-el ve-yeh-oo-dah va-ya-ree-oo va-yir-dof-foo et-ha-plee-shteem ad-vo-ah-cha gai ve-ad sha-a-rei ek-ron va-yif-ploo chal-lei plee-shteem be-derech sha-a-ra-yim ve-ad gat ve-ad ek-ron.
This verse describes the Israelites and Judahites rising up and causing a great calamity to the Philistines, pursuing them to several of their cities. It details the scattering of Philistine corpses along the way.
[1SA.17.53] And the Israelites returned from pursuing after the Philistines, and they plundered their camps. [§]
va-ya-shu-vu ben-ei yis-ra-eil mid-lok ach-arei pli-sh-tim va-ya-shos-su et-ma-cha-nei-hem.
This verse describes the Israelites returning from pursuing the Philistines and destroying their camps. 'Vayashuvu' means 'and they returned'. 'Bnei Yisrael' means 'sons of Israel' or 'Israelites'. 'Midlok acharei' means 'from pursuing after'. 'Pilishtim' means 'Philistines'. 'Vayashossu' means 'and they plundered/destroyed'. 'Et-machanehem' means 'their camps'.
[1SA.17.54] And David took the head of the Philistine and brought it to Jerusalem. And his weapons he placed in his tent. [§]
Va-yik-akh Dah-vid et-rosh ha-p'lishti va-y'viehu Yerushalayim ve-et-kelav sam b'aholo.
This verse describes David taking the head of the Philistine he defeated and bringing it to Jerusalem. He then placed the Philistine's weapons in his tent. 'Va-yik-akh' means 'and he took'. 'Dah-vid' is David. 'Et-rosh' means 'the head of'. 'Ha-p'lishti' means 'the Philistine'. 'Va-y'viehu' means 'and he brought it'. 'Yerushalayim' is Jerusalem. 'Ve-et-kelav' means 'and his weapons'. 'Sam' means 'he placed'. 'B'aholo' means 'in his tent'.
[1SA.17.55] And when Saul saw David going out to meet the Philistine, he said to Avner, commander of the army, “Whose son is this young man, Avner?” And Avner said, “As your life is dear, O king, I do not know.” [§]
vekir’ot Sha’ul et-David yotzeh likrat haPelishtiy amar el-Avner sar hatzava ben-mi-zeh hanna’ar Avner vayomer Avner hei-nafsh’cha hamelech im-yada’ti.
This verse describes Saul seeing David going out to meet the Philistine. Saul asks Avner, his army commander, who this young man is. Avner replies that he does not know.
[1SA.17.56] And the king said, "Ask you, son of whom is this youth?" [§]
Va-yo-mer ha-me-lech, sh'al atah ben-mi-zeh ha-alem.
This verse is from 2 Samuel 16:3. 'Va-yo-mer' means 'and he said'. 'Ha-melech' means 'the king'. 'Sh'al' means 'ask'. 'Atah' means 'you'. 'Ben-mi-zeh' means 'son of whom'. 'Ha-alem' means 'this youth'.
[1SA.17.57] And when David returned from striking down the Philistines, Avner took him and brought him before Saul, and the head of the Philistine was in his hand. [§]
ukheshuv david mehaakot et-hapelistim vayikach oto avner vayviehu lifnei shaul verosh hapelistim beyado
This verse describes David returning after defeating the Philistine. Avner then takes David and brings him before Saul, with the head of the Philistine in his hand.
[1SA.17.58] And Saul said to him, "Who are you, young man, son of whom are you?" And David said, "I am the son of your servant Jesse, from the house of Bethlehem." [§]
Va-yo-mer Sha-ul el-av sha-u, ben-mi a-ta ha-na-ar, va-yo-mer David ben-avdek Yishai beit ha-lachmi.
This verse records a conversation between Saul and David. Saul asks David who he is, specifically 'son of whom are you, the young man?'. David responds by identifying himself as the son of Jesse, Saul's servant, from Bethlehem.
1SA.18
[1SA.18.1] And it happened, when he had finished speaking to Saul, that the soul of Jonathan was bound to the soul of David, and Jonathan loved David as his own soul. [§]
Va-yhi ke-chol-to le-da-ber el-Sha-ul ve-ne-fesh Ye-ho-na-tan nik-shra be-ne-fesh Da-vid va-ye-eh-a-ve-u Ye-ho-na-tan ke-naf-sho.
This verse describes the moment after Saul finished speaking with Jonathan, and how Jonathan’s soul became bound to David’s soul. It then states that Jonathan loved David as his own soul.
[1SA.18.2] And Saul took him on that day, and he did not allow him to return to his father’s house. [§]
Va-yee-kah-eh-hu Sha-ool ba-yom ha-hoo ve-lo ne-tan-no la-shuv beit ah-vee-vo.
This verse describes Saul taking someone on that day and not allowing them to return to their father’s house. ‘Va-yee-kah-eh-hu’ means ‘and he took him’. ‘Sha-ool’ is the proper name Saul. ‘Ba-yom ha-hoo’ translates to ‘on that day’. ‘Ve-lo ne-tan-no’ means ‘and he did not allow’. ‘La-shuv’ means ‘to return’. ‘Beit ah-vee-vo’ means ‘his father’s house.’
[1SA.18.3] And Jonathan and David made a covenant in his love for him as his soul. [§]
vayikrot yehonatan vedavid brit be’ahavato oto kenafsho
This verse describes a covenant made between Jonathan and David. 'Vayikrot' means 'and he cut' (a covenant). 'Yehonatan' is Jonathan. 'Vedavid' is and David. 'Brit' is covenant. 'Be’ahavato' means in his love (for him). 'Oto' means him. 'Kenafsho' means like his soul.
[1SA.18.4] And Jonathan stripped off the coat that was on him and gave it to David, and he gave his tunic, and even his sword, and even his bow, and even his belt. [§]
Va-yit-pa-sheyt Yo-ho-na-tan et-ha-me-il a-sher a-layv va-yit-ten-hu le-da-vid u-mad-dai-v ve-ad-char-bov ve-ad-kash-to ve-ad-chag-o-ro.
This verse describes Jonathan giving his garments, armor, and weapons to David. 'Va-yit-pa-sheyt' means 'and he stripped off.' 'Yo-ho-na-tan' is Jonathan. 'et-ha-me-il' is 'the coat'. 'a-sher a-layv' is 'that was on him'. 'va-yit-ten-hu' is 'and he gave it'. 'le-da-vid' is 'to David'. 'u-mad-dai-v' is 'and his tunic'. 've-ad-char-bov' is 'and even his sword'. 've-ad-kash-to' is 'and even his bow'. 've-ad-chag-o-ro' is 'and even his belt'.
[1SA.18.5] And David went out in all that Saul sent him to do, and he proved skillful, and Saul appointed him over the men of war. And he was good in the eyes of all the people, and also in the eyes of Saul’s servants. [§]
vayetzea david bekhol asher yishlakhenu shaul yaskil vayesimehu shaul al anshei hamilkhamah vayitav beeinei kol haam vegam beeinei avdei shaul.
This verse describes David succeeding in all that King Saul sent him to do. Saul recognized David's skill and appointed him over the men of war. David was well-regarded by all the people and also by Saul's servants.
[1SA.18.6] And it happened, in their coming, upon David’s return from defeating the Philistines, that the women came out from all the cities of Israel to Shur and the dances to meet Saul the king, with drums, with rejoicing, and with rattles. [§]
Va-yhi b’vo’am b’shuv David me-ha-khtat et ha-plistim va-tetzena ha-nashim mi-kol arei Yisrael la-shur ve-ha-mecholot likrat Sha’ul ha-melech b’tufim b’simcha u-v’shalishim.
This verse describes the women of Israel going out to meet King Saul and David upon David’s return after defeating the Philistines. They went out with drums, rejoicing, and with rattles (or three-stringed instruments). The phrase 'b'vo'am' is literally 'in their coming', indicating when David and Saul returned. 'La-shur ve-ha-mecholot' refers to Shur and the dances – implying dancing was part of the celebration.
[1SA.18.7] And the women who celebrate responded, and they said: "Saul struck in his thousands, and David in his tens of thousands." [§]
Va'ta'aneina ha'nashim ha'mesachakot va'tomeran: Hika Shaul ba'alafav, veDavid berivvotav.
This verse describes women singing in response to a victory. 'Va'ta'aneina' means 'and they answered' or 'and they responded'. 'Ha'nashim' is 'the women'. 'Ha'mesachakot' means 'those who celebrate' or 'the rejoicing ones'. 'Va'tomeran' means 'and they said'. 'Hika' means 'struck' or 'hit'. 'Shaul' is the name Saul. 'Ba'alafav' means 'in his thousands'. 'VeDavid' means 'and David'. 'Berivvotav' means 'in his tens of thousands'. The verse details a song praising the relative accomplishments of Saul and David in battle.
[1SA.18.8] And it greatly displeased Saul, and this matter was evil in his eyes, and he said, "They have given to David ten thousands, and to me they have given the thousands, and still to him, only the kingdom." [§]
Va-yichar le-Sha'ul me'od va-yera' be-einav ha-davar ha-zeh va-yomer natnu le-David ribavot ve-li natnu ha-alafim ve-od lo ach ha-meluchah.
This verse describes Saul's anger and displeasure upon learning of the immense honor given to David after his victories. 'Va-yichar' means 'and it displeased'. 'Le-Sha'ul' means 'to Saul'. 'Me'od' means 'greatly'. 'Va-yera' means 'and it was evil'. 'Be-einav' means 'in his eyes'. 'Ha-davar ha-zeh' means 'this thing/matter'. 'Va-yomer' means 'and he said'. 'Natnu le-David' means 'they gave to David'. 'Ribavot' means 'ten thousands'. 'Ve-li natnu' means 'and to me they gave'. 'Ha-alafim' means 'the thousands'. 'Ve-od lo' means 'and still to him'. 'Ach ha-meluchah' means 'only the kingdom'.
[1SA.18.9] And it happened that Saul committed evil against David from that day and onwards. [§]
va-yhi sha'ul avon et-david me-hayom ha-hu va-ha-lea
This verse describes Saul's evil towards David. 'Va-yhi' indicates a past event. 'Sha'ul' is Saul's name. 'Avon' means iniquity or evil. 'Et' is a grammatical particle marking the direct object. 'David' is David's name. 'Me-hayom ha-hu' means 'from that day'. 'Va-ha-lea' means 'and onwards'.
[1SA.18.10] And it happened on the next day that a bad spirit of the Gods prevailed upon Sha'ul, and he prophesied within the house, while David played with his hand as day by day, and the spear was in the hand of Sha'ul. [§]
Va-yhi mi-mmaharat va-titslah ruach Elohim ra'ah el-Sha'ul va-yitnabeh be-toch ha-bayit ve-David menagen be-yado ke-yom be-yom ve-ha-chanit be-yad-Sha'ul.
This verse describes an event following a previous one. 'Va-yhi' indicates 'and it happened'. 'Mi-mmaharat' means 'on the next day'. 'Va-titslah' means 'and went forth' or 'and prevailed'. 'Ruach Elohim' is 'the spirit of the Gods'. 'Ra'ah' means 'bad' or 'evil'. 'El-Sha'ul' means 'to Sha'ul'. 'Va-yitnabeh' means 'and he prophesied'. 'Be-toch ha-bayit' means 'within the house'. 'Ve-David menagen' means 'and David played'. 'Be-yado' means 'with his hand'. 'Ke-yom be-yom' means 'as day by day'. 'Ve-ha-chanit' means 'and the spear'. 'Be-yad-Sha'ul' means 'in the hand of Sha'ul'.
[1SA.18.11] And Saul threw the spear, and he said, “I will strike David and at the wall.” And David turned from his face twice. [§]
Va-ya-tel Sha-ul et-ha-ha-nit, va-yomer akkeh be-David u-vak-kir, va-yisov David mi-panav pa-ama-yim.
This verse describes Saul attempting to kill David by throwing a spear at him. “Va-ya-tel” means “and he threw.” “Sha-ul” is Saul’s name. “Et-ha-ha-nit” means “the spear.” “Va-yomer” means “and he said.” “Akkeh” means “I will strike.” “Be-David” means “at David.” “U-vak-kir” means “and at the wall.” “Va-yisov” means “and David turned.” “Mi-panav” means “from his face.” “Pa-ama-yim” means “twice.”
[1SA.18.12] And Saul feared before David, because Yahveh was with him, and from with Saul had departed. [§]
Va-yira Sha-ul mil-if-nei Da-vid ki-ha-ya Yahveh im-o u-mei-im Sha-ul sar.
This verse describes Saul's fear of David. 'Va-yira' means 'and feared'. 'Sha-ul' is Saul's name. 'Mil-if-nei' means 'before'. 'Da-vid' is David's name. 'Ki-ha-ya' means 'because was'. 'Yahveh' is the name of God. 'Im-o' means 'with him'. 'U-mei-im' means 'and from with'. 'Sha-ul' is Saul's name again. 'Sar' means 'departed'. The verse indicates that Yahveh was with David and had departed from Saul, causing Saul to fear David.
[1SA.18.13] And Saul removed him from among his people, and he appointed him a commander of a thousand. And he went out and came before the people. [§]
vayisirehu shaul meimmo vayasimehu lo sar-alef vayetzea vayavo lifnei haam.
This verse describes Saul removing someone from his presence and appointing them a commander of a thousand. Then this person went out and came before the people. The names of God do not appear in this verse.
[1SA.18.14] And it happened that David was successful in all his ways, and Yahveh was with him. [§]
va-yhi david le-kol-derakhav maskil va-Yahveh immov
This verse describes David as being successful in all his ways, and states that Yahveh was with him. 'Va-yhi' means 'and it happened'. 'David' is a proper noun. 'Le-kol-derakhav' means 'to all his ways'. 'Maskil' means 'successful' or 'understanding'. 'Va-Yahveh' means 'and Yahveh'. 'Immov' means 'with him'.
[1SA.18.15] And Saul saw that it was a spirit very skilled, and he feared it. [§]
Va-yar Sha-ool asher hu maskil me-od va-yagar mi-panav.
This verse describes Saul seeing a spirit that is very skilled, and Saul being afraid of it. "Va-yar" means 'and saw'. "Sha-ool" is the proper name Saul. "Asher" means 'that' or 'which'. "Hu" means 'he'. "Maskil" means 'skilled' or 'understanding'. "Me-od" means 'very'. "Va-yagar" means 'and he feared'. "Mi-panav" means 'from before his face' - or, idiomatically, 'from him'.
[1SA.18.16] And all of Israel and Judah loved David, because he was always with them. [§]
vekhol yisrael viyehuda ohev et david ki hu yotze vavo lifanehem
This verse describes the love that all of Israel and Judah had for David. 'Vekhol' means 'and all'. 'Yisrael' is Israel. 'Viyehuda' means 'and Judah'. 'Ohev' means 'loves'. 'Et' is a particle that marks the direct object. 'David' is David. 'Ki' means 'because'. 'Hu' means 'he'. 'Yotze vavo' means 'goes out and comes in', used idiomatically here to mean 'always with them'. 'Lifanehem' means 'before them'.
[1SA.18.17] And Saul said to David, behold, my larger daughter Merab, I will give her to you as a wife, but you must become for me a man of valor and fight the battles of Yahveh. And Saul said, ‘Let not my hand be against him, but let the hand of the Philistines be against him.’ [§]
Va-yo-mer Sha-ul el-Da-vid, hi-neh bti ha-gdolah M’rav otah etten-lech le-ishah, ach h’yeh-li le-ben-chayil ve-hilachem milchamot Yahveh. Ve-Shaul amar al-tehi yadi boo, ut’hi bo yad-plishtim.
This verse records Saul offering his daughter Merab to David in marriage, conditional upon David proving himself a valiant warrior and fighting the battles of Yahveh. Saul also states he does not want his own hand to be against David, but rather the hand of the Philistines.
[1SA.18.18] And David said to Saul, "Who am I, and what is my life, the family of my father in Israel, that I should be a son-in-law to the king?" [§]
Va-yo-mer David el Shaul mi anokhi u-mi chaiyai mishpachat avi be-Israel ki-ehyeh chatan la-melech.
This verse comes from 2 Samuel 18:21. It is David speaking to Saul. 'Va-yo-mer' means 'and he said'. 'David el Shaul' means 'David to Saul'. 'Mi anokhi' means 'who am I'. 'U-mi chaiyai' means 'and what is my life'. 'Mishpachat avi' means 'family of my father'. 'Be-Israel' means 'in Israel'. 'Ki-ehyeh' means 'that I should be'. 'Chatan' means 'a son-in-law'. 'La-melech' means 'to the king'.
[1SA.18.19] And it happened at the time of giving Merab, daughter of Saul, to David, but she was given to Adriel the Meholathite to be a wife. [§]
Va-yhi be'et tet et Merav bat-Sha'ul le-David ve-hi nitnah le-Adriel ha-Meholati le-ishah.
This verse describes the giving of Merab, Saul’s daughter, to David, but she is ultimately given to Adriel the Meholathite to be his wife. "Va-yhi" means "and it happened". "Be'et tet" means "at the time of giving". "Bat-Sha'ul" means "daughter of Saul". "Le-David" means "to David". "Nitnah" means "was given". "Adriel ha-Meholati" means "Adriel the Meholathite". "Le-ishah" means "to be a wife".
[1SA.18.20] And Michal, the daughter of Saul, loved David. And they told Saul, and the matter was good in his eyes. [§]
va-te-e-hav mi-chal bat-shau-ul et-da-vid va-ya-gi-du le-shau-ul va-yi-shar ha-da-var be-ei-nav.
This verse describes Michal, Saul’s daughter, loving David. It is then reported to Saul, and the matter pleased him.
[1SA.18.21] And Saul said, "I will give her to him, and she will be a snare to him, and the hand of the Philistines will be against him." And Saul said to David, "You will become related to me today by bringing two hundred Philistine foreskins." [§]
Va-yo-mer Sha-ul et-ne-nah lo u-te-hee lo le-mo-kesh u-te-hee bo yad-pli-shteem va-yo-mer Sha-ul el-Da-vid bi-shtayim tit-chaten bi yom ha-yom.
This verse describes Saul offering Merab, his daughter, to David if David would kill one hundred Philistines. It's a conditional offer, essentially a dangerous quest disguised as a marriage proposal. 'Va-yo-mer' means 'and he said'. 'Et-ne-nah' means 'her' referring to Merab. 'Le-mo-kesh' means 'as a snare' or 'trap'. 'Yad-pli-shteem' means 'the hand of the Philistines', meaning their power or influence. 'Tit-chaten' means 'you will become related' or 'you will marry'. 'Bi' means 'with' or 'by'. 'Yom' means 'day'.
[1SA.18.22] And Saul commanded his servants, "Speak to David as follows: Behold, the king desires you, and all of his servants love you. Now, marry the king’s daughter." [§]
va-ye-tsav sha-ul et-a-va-dav dav-ru el-da-vid ba-lat le-e-mor hi-neh kha-fets be-kha ha-me-lech ve-chol a-va-dav a-he-vu-kha ve-a-tah hit-kha-ten ba-me-lech
This verse describes Saul commanding his servants to speak to David. Saul's servants are to tell David that the king desires him and all of his servants love him, and now David should marry the king's daughter.
[1SA.18.23] And the servants of Saul spoke these words to David, and David said, "Does it seem trivial in your eyes to marry the king? And I am a poor man, and insignificant." [§]
vay-dab-roo av-day sha-ool be-oz-nay da-veed et-ha-de-va-reem ha-ay-leh vay-yo-mer da-veed ha-ne-ka-lah be-ay-nay-chem hit-cha-ten ba-me-lech ve-a-no-chee eesh rash ve-nee-kleh.
This verse describes servants of Saul speaking to David. They are suggesting David marry the king's daughter. David responds by questioning whether it seems trivial to them for him, a poor and insignificant man, to marry the king.
[1SA.18.24] And the servants of Saul told him, saying, "David spoke these words." [§]
va-yag-ee-doo av-day sha-ool lo le-e-mor ka-d’var-eem ha-ay-leh dee-ber da-veed.
This verse describes the servants of Saul telling him what David said. 'Va-yag-ee-doo' means 'and they told'. 'Av-day' means 'servants of'. 'Sha-ool' is Saul’s name. 'Lo' means 'to him'. 'Le-e-mor' means 'saying'. 'Ka-d’var-eem ha-ay-leh' means 'these words'. 'Dee-ber' means 'spoke'. 'Da-veed' is David’s name.
[1SA.18.25] And Saul said, "Tell David this: ‘The king does not desire a bride-price of money, but rather one hundred foreskins of the Philistines, to avenge the enemies of the king.’" And Saul considered causing David to fall by the hand of the Philistines. [§]
Va-yo-mer Sha-ul koh to-meru le-Da-vid ein che-fetz la-melech be-mohar ki be-me-ah ar-lot pe-lishtim le-hi-na-kem be-oy-vey ha-melech ve-Sha-ul cha-shav le-ha-pil et-Da-vid be-yad pe-lishtim.
This verse recounts Saul’s deceptive proposal to David regarding a bride-price. Saul tells his servants to tell David that he does not desire a bride-price of money, but rather a hundred foreskins of the Philistines as vengeance against the king’s enemies. However, Saul’s true intention is to deliver David into the hands of the Philistines.
[1SA.18.26] And David’s servants told him these things, and the matter was right in David’s eyes to marry the king’s daughter, and the days had not yet been fulfilled. [§]
vayagidu avadav ledavid et-hadvarim haeleh vayishar hadavar beeinei david lehitkatein bamelach velo malu hayamim
This verse describes David’s servants informing him of certain matters. David approves of these matters, specifically concerning marrying the king’s (Saul’s) daughter. However, the necessary time period for this marriage has not yet passed.
[1SA.18.27] And David rose and went, he and his men, and he struck the Philistines, two hundred men. And David brought their foreskins, and he filled them for the king to marry the king’s daughter. And Saul gave to him Michal his daughter as a wife. [§]
Va-ya-kom Da-vid va-ye-lech hu va-anashav va-yak Da-vid ba-pelishtim ma-atayim ish va-ya-ve Da-vid et arloteyhem va-yimle-um le-melech le-hitchaten ba-melech va-yiten-lo Sha-ul et Michal bitto le-isha.
This verse describes David and his men striking down the Philistines and bringing their foreskins as proof to King Saul in order to marry his daughter Michal. 'Va-ya-kom' means 'and David rose'. 'Va-ye-lech' means 'and he went'. 'Hu va-anashav' means 'he and his men'. 'Va-yak' means 'and he struck'. 'Ba-pelishtim' means 'the Philistines'. 'Ma-atayim ish' means 'two hundred men'. 'Va-ya-ve' means 'and he brought'. 'Et arloteyhem' means 'their foreskins'. 'Va-yimle-um' means 'and he filled'. 'Le-melech' means 'to the king'. 'Le-hitchaten ba-melech' means 'to marry the king’s daughter'. 'Va-yiten-lo Sha-ul' means 'And Saul gave to him'. 'Et Michal bitto le-isha' means ‘Michal his daughter as a wife’.
[1SA.18.28] And Saul saw and knew that Yahveh is with David, and Michal, the daughter of Saul, loved him. [§]
Va-yar Sha-ool va-ye-da ki Yahveh im-Da-vid u-Mi-chal bat-Sha-ool a-he-vat-hu.
This verse describes Saul seeing and knowing that Yahveh is with David, and that Michal, Saul’s daughter, loves him. ‘Va-yar’ means ‘and he saw’. ‘Sha-ool’ is Saul. ‘Va-ye-da’ means ‘and he knew’. ‘Ki’ means ‘that’. ‘Yahveh’ is the name of God. ‘Im’ means ‘with’. ‘Da-vid’ is David. ‘U’ means ‘and’. ‘Mi-chal’ is Michal. ‘Bat’ means ‘daughter’. ‘Sha-ool’ is Saul. ‘A-he-vat-hu’ means ‘she loved him’.
[1SA.18.29] And Saul continued to seek David, and Saul became the enemy of David all the days. [§]
Va-yo-sef Sha-ul le-ro mi-pnei Da-vid od, va-ye-hi Sha-ul oyev et-Da-vid kol-ha-ya-mim.
This verse describes Saul continuing to seek David, and becoming David's enemy for all his days. 'Va-yo-sef' means 'and he added' or 'and he continued.' 'Sha-ul' is the name Saul. 'Le-ro' means 'to see' or 'to seek.' 'Mi-pnei' means 'before' or 'in the face of'. 'Da-vid' is the name David. 'Od' means 'yet' or 'still' or 'again'. 'Va-ye-hi' means 'and it was'. 'Oyev' means 'enemy'. 'Et' is a grammatical particle. 'Kol-ha-ya-mim' means 'all the days'.
[1SA.18.30] And the rulers of the Philistines went out, and it happened at their going out that David was more successful than all of Saul’s servants, and his name became very great. [§]
vayets’u sarei pelishtim vayhi midi tze’atam sakhal david mikol avdei sha’ul vayikar shmo me’od.
This verse describes the departure of the Philistine rulers and how David became more esteemed than all of Saul’s servants as a result. ‘Vayets’u’ means ‘they went out’. ‘Sarei pelishtim’ is ‘rulers of the Philistines’. ‘Vayhi midi tze’atam’ means ‘and it happened at their going out’. ‘Sakhal david’ means ‘David was prudent/successful’. ‘Mikol avdei sha’ul’ is ‘than all of Saul’s servants’. ‘Vayikar shmo’ means ‘his name became great’. ‘Me’od’ means ‘very much’.
1SA.19
[1SA.19.1] And Saul spoke to Jonathan, his son, and to all his servants to kill David. And Jonathan, son of Saul, greatly desired David. [§]
Va-ye-da-ber Sha-ul el Yo-na-tan be-no ve-el kol av-a-dav le-ha-mit et Da-vid ve-Yo-na-tan ben Sha-ul cha-fetz be-Da-vid me-od.
This verse describes Saul speaking to Jonathan, his son, and to all his servants about killing David. It also states that Jonathan, son of Saul, greatly desired David.
[1SA.19.2] Jonathan told David, saying, "My father Saul is seeking to put you to death. And now, please be careful in the morning, and you will sit in hiding, and conceal yourself." [§]
vayaged yohonan ledavid le'emor mebakeish shaul avi lahamitechah ve'atah hishamer-na baboker veyashavta basseter venachbe'ata.
This verse describes Jonathan warning David that Saul, his father, is seeking to kill him. Jonathan advises David to be careful in the morning, to hide himself, and to conceal his location.
[1SA.19.3] And I will go out and stand by my father in the field where you are, and I will speak to you through my father, and I will see what happens and tell you. [§]
va'ani etzei v'amadti l'yad-avi bashadeh asher ata sham va'ani adabeh b'cha el-avi v'ra'iti mah v'higadti lach.
This verse details a plan to speak with one's father in the field. The speaker intends to stand near their father and then speak *to* their father *through* another person. They will observe the outcome of this conversation and then relay what happened. The verse employs several names for God, which should be translated literally.
[1SA.19.4] And Jonathan spoke well of David to Saul his father and said to him, "May the king not sin against his servant David, for he has not sinned against you, and indeed, his actions are very good for you." [§]
vaydabber yohonan bedavid tov el-shaul aviv vayomer elav al-yechta hammelech beavdo bedavid ki lo chata lach vechi maasav tov-lech meod.
This verse describes Jonathan speaking well of David to his father Saul. Jonathan pleads with Saul not to sin against his servant David, arguing that David has not sinned against him and that David’s actions are very good for him.
[1SA.19.5] And he placed his life in his hand, and he struck the Philistine, and Yahveh made a great salvation for all Israel. You saw and rejoiced, and why do you sin with the blood of the innocent to kill David without cause? [§]
vayyasem et nafsho bekappo vayakh et happelistti vayyasah Yahveh tshuah gedolah lekol Yisrael raita vatismakh velamah tekhata bedam naki lehamit et David khinam.
This verse recounts a story of David and his bravery. 'Vayyasem et nafsho bekappo' means 'and he placed his life in his hand,' indicating a willingness to risk his life. 'Vayakh et happelistti' means 'and he struck the Philistine.' 'Vayyasah Yahveh tshuah gedolah lekol Yisrael' means 'and Yahveh made a great salvation for all Israel.' 'Raita vatismakh' means 'you saw and rejoiced.' 'Velamah tekhata bedam naki lehamit et David khinam' means 'and why do you sin with the blood of the innocent to kill David without cause.'
[1SA.19.6] And Saul heard the voice of Jonathan, and Saul swore, "Life of Yahveh, if he dies!" [§]
Va-yishma Sha'ul be-kol Yeho-na-tan, va-yisha-va Sha'ul, chai-Yahveh im-yu-mat.
This verse describes Saul hearing the voice of Jonathan and then swearing an oath. 'Va-yishma' means 'and he heard'. 'Sha'ul' is Saul's name. 'Be-kol' means 'with the voice of'. 'Yeho-na-tan' is Jonathan's name. 'Va-yisha-va' means 'and he swore'. 'Chai-Yahveh' is an oath meaning 'life of Yahveh'. 'Im-yu-mat' means 'if he dies'.
[1SA.19.7] And Jonathan called to David and Jonathan told David all these things. And Jonathan brought David to Saul, and he was before him as yesterday and the day before. [§]
Va-yik-ra Ye-ho-na-tan le-da-vid va-ya-ged-lo Ye-ho-na-tan et kol-ha-de-va-rim ha-e-leh va-ya-ve Ye-ho-na-tan et Da-vid el Sha-ul va-ye-hi le-fa-nav ke-et-mol shil-shom.
This verse describes Jonathan calling to David and relating certain things to him. Then Jonathan brings David before Saul and David is with Saul as he was previously.
[1SA.19.8] And the war continued to be, and David went out and he fought with the Philistines, and he struck them with a great blow, and they fled before him. [§]
vatosef hamilhama lihiyot vayetzea david vayilachem bapelistim vayach bahem makkah gedolah vayanusu mipanev
This verse describes a continuation of warfare and David's victory over the Philistines. 'vatosef hamilhama lihiyot' means 'and the war continued to be'. 'vayetzea david' means 'and David went out'. 'vayilachem bapelistim' means 'and he fought with the Philistines'. 'vayach bahem makkah gedolah' means 'and he struck them with a great blow'. 'vayanusu mipanev' means 'and they fled before him'.
[1SA.19.9] And the spirit of Yahveh was bad towards Saul, and he was sitting in his house with his spear in his hand, and David was playing the lyre with his hand. [§]
va-tee roo-ach Yahveh ra-ah el-Sha-ool ve-hoo be-beet-o yo-shev ve-cha-nee-toh be-ya-do ve-da-veed me-na-gen be-yad.
This verse describes the spirit of Yahveh acting upon Saul while he was sitting in his house with his spear in his hand, and David was playing the lyre.
[1SA.19.10] And Saul sought to strike David with a spear, and at the wall. And he escaped from before Saul, and he struck the spear at the wall. And David fled and escaped by night, he. [§]
Va'yevakesh Sha'ul lehakot bachanit bedavid uvaqir vayiptar mipnei Sha'ul vayach et hachanit baqir vedavid nas vayimalet ballayla hu.
This verse describes Saul attempting to strike David with a spear, and David escaping. 'Va'yevakesh' means 'and Saul sought'. 'lehakot' means 'to strike'. 'bachanit' is 'with a spear'. 'bedavid' is 'at David'. 'uvaqir' is 'and at the wall'. 'vayiptar' means 'and he escaped'. 'mipnei Sha'ul' is 'from before Saul'. 'vayach' means 'and he struck'. 'et hachanit' is 'the spear'. 'baqir' is 'at the wall'. 'vedavid nas' is 'and David fled'. 'vayimalet ballayla hu' means 'and he escaped by night, he'.
[1SA.19.11] And Saul sent messengers to the house of David to watch it and to kill him in the morning. And Michal, David’s wife, told David, saying, "If you do not flee and save your life tonight, tomorrow you will be put to death." [§]
Va-yishlach Sha'ul mal'achim el-beit David leshamro vel'hamito ba-boker vataged le-David Michal ishto le'emor im-eincha memalet et-nafshcha ha-laila machar ata mumat.
This verse describes Saul sending messengers to David's house to guard it and to kill him in the morning. Michal, David’s wife, informs David of this plan, warning him to escape that night or he will be killed the next day.
[1SA.19.12] And Michal let David down through the window, and he went and fled and escaped. [§]
va-tor-ed mee-chal et-dah-veed be-ad ha-chal-lohn va-yeh-lech va-yiv-rach va-yee-mah-let
This verse describes Michal helping David escape through a window. 'Vatored' means 'and descended' or 'and let down'. 'Michal' is a proper noun, a woman's name. 'Et-David' marks David as the direct object of the action. 'Be-ad ha-challon' means 'by way of the window', or 'through the window'. 'Va-yelech' means 'and he went'. 'Va-yivrach' means 'and he fled'. 'Va-yimalet' means 'and he escaped'.
[1SA.19.13] And Michal took the household idols and placed them on the bed, and she placed the statue of a goat on its head, and she covered it with the cloth. [§]
va-tee-kah mee-khal et-ha-teh-rah-feem va-tah-shem el-ha-mee-tah ve-et ke-beer ha-ee-zeem sah-mah me-rah-shoh-tahv va-teh-kahs ba-bah-ged.
This verse describes Michal taking the household idols (teraphim) and placing them on the bed, and placing a statue of a goat on its head, then covering it with a cloth. 'Vatikhah' means 'and she took'. 'Mikhal' is a proper noun, a name. 'Et-ha-terafim' means 'the household idols'. 'Va-tashem' means 'and she placed'. 'El-ha-mitah' means 'on the bed'. 'Ve-et kebir ha-izzim' means 'and the statue of a goat'. 'Sah-mah' means 'she placed'. 'Me-rah-shoh-tahv' means 'on its head'. 'Va-teh-kahs' means 'and she covered'. 'Ba-bah-ged' means 'with the cloth'.
[1SA.19.14] And Saul sent messengers to take David, and she said, "He is ill." [§]
Va-yish-lah Sha-ul mal-ah-khim la-kahat et-Da-vid va-to-mer kho-leh hu.
This verse describes Saul sending messengers to take David, but David’s household reports that he is ill. 'Va-yish-lah' means 'and he sent'. 'Sha-ul' is Saul’s name. 'Mal-ah-khim' means 'messengers'. 'La-kahat' means 'to take'. 'Et-Da-vid' means 'David'. 'Va-to-mer' means 'and she said'. 'Kho-leh' means 'ill'. 'Hu' means 'he'.
[1SA.19.15] And Saul sent the messengers to see David, saying, "Bring him up to me on the bed to kill him." [§]
Va-yish-lach Sha-ul et ha-mal-achim li-re-ot et David le-emor ha-alu oto ba-mit-tah elai la-hamito.
This verse describes Saul sending messengers to observe David, with instructions to bring him to Saul for execution. 'Va-yish-lach' means 'and he sent.' 'Sha-ul' is Saul's name. 'et' is a grammatical particle. 'ha-mal-achim' means 'the messengers.' 'li-re-ot' means 'to see.' 'et' is again a grammatical particle. 'David' is David's name. 'le-emor' means 'saying.' 'ha-alu' means 'bring up.' 'oto' means 'him.' 'ba-mit-tah' means 'on the bed.' 'elai' means 'to me.' 'la-hamito' means 'to kill him.'
[1SA.19.16] The messengers came, and behold, the household idols were near the bed, and a male goat was atop its head. [§]
vayavo ha-malachim vehineh ha-terafim el-ha-mittah u-kveer ha-izzim merashotav.
This verse describes angels arriving and finding household idols near a bed, with a male goat standing atop them. 'Malachim' means messengers or angels. 'Terafim' refers to household idols. 'Mittah' is bed. 'Kveer' is a male goat. 'Izzim' means goats. 'Merashotav' means 'its head' or 'atop its head'.
[1SA.19.17] And Saul said to Michal, "Why have you deceived me in this way and sent my enemy away, so that he escaped?" And Michal said to Saul, "He said to me, 'Let me go, why should I kill you?'" [§]
Va-yo-mer Sha-ool el-Mi-chal la-mah ka-kah rim-ee-tee-nee va-tish-lach-ee et-oy-vee va-yee-mah-let va-to-mer Mi-chal el-Sha-ool hoo-ah-mar ee-lai shal-chee-nee la-mah a-mee-tehch.
This verse recounts a conversation between Saul and Michal regarding David. Saul is upset with Michal because she helped David escape. He asks her why she deceived him and sent his enemy away. Michal defends herself by saying David told her to send him away, and asks why she would kill him.
[1SA.19.18] And David fled and escaped, and he came to Samuel at Ramah and told him all that Saul had done to him. And he and Samuel went, and they settled in Novot. [§]
Ve-david barach va-yimlat ve-yavo el-shmuel ha-ramata va-yaged-lo et kol-asher asa-lo Shaul va-yelech hu u-shmuel va-yeshvu be-novot.
This verse describes David fleeing and escaping from Saul, and going to Samuel at Ramah. He tells Samuel everything Saul did to him. Then David and Samuel go and settle in Novot.
[1SA.19.19] And it was told to Saul, saying, "Behold, David is with Noad, the prophetess, in Ramah." [§]
va-yug-gad le-shau-l le-e-mor hee-neh da-vid be-no-vit ba-ra-mah
This verse recounts that a message was told to Saul. The message stated that David was with the prophetess Noad in Ramah.
[1SA.19.20] And Saul sent messengers to take David. And he saw the company of prophets prophesying, and Samuel standing among them. And the spirit of the Gods was upon the messengers of Saul, and they prophesied also. [§]
va-yish-lach Sha-ool mal-akh-eem la-kah-at et-Da-vid, va-yar-eh et-lah-a-kat ha-ne-vee-eem niv-eem, u-Shmu-el o-med ni-tzav a-lei-hem, va-te-hee al-mal-a-khei Sha-ool ru-ach Elohim, va-yit-na-ve-u gam-hem-ma.
This verse describes Saul sending messengers to capture David. However, when the messengers arrived, they encountered a group of prophets prophesying, with Samuel among them. The spirit of the Gods came upon Saul’s messengers, and they too began to prophesy.
[1SA.19.21] And they told Saul, and he sent other messengers, and they also prophesied. And Saul added, and he sent thirty messengers, and they also prophesied. [§]
vayagidu leshaul vayishlach malachim acherim vayitnab'u gam-hema vayosef shaul vayishlach malachim shlishim vayitnab'u gam-hema.
This verse describes Saul sending messengers to find prophets. He sends one group, they prophesy. He sends another, larger group, and they also prophesy. The verse emphasizes the repeated nature of Saul seeking prophets through messengers.
[1SA.19.22] And he also went to Ramah and came to the great well which is in the field, and he asked and said, "Where are Samuel and David?" And he said, "Behold, they are in Navot at Ramah." [§]
Va-yelech gam-hu ha-ramatah va-yavo ad-bor ha-gadol asher ba-sechu va-yishal va-yomar eipho shmuel ve-david va-yomar hineh be-navot ba-ramah.
This verse describes someone going to Ramah and inquiring about the whereabouts of Samuel and David. 'Va-yelech' means 'and he went'. 'Gam-hu' means 'also he'. 'Ha-ramatah' means 'to Ramah'. 'Va-yavo' means 'and he came'. 'Ad-bor ha-gadol' means 'to the great well'. 'Asher ba-sechu' means 'which is in the field'. 'Va-yishal va-yomar' means 'and he asked and said'. 'Eipho shmuel ve-david' means 'where are Samuel and David'. 'Va-yomar hineh be-navot ba-ramah' means 'and he said, behold, they are in Navot at Ramah'.
[1SA.19.23] And he went there to Nevot in Baramah, and it was upon him, even he, the spirit of the Gods. And he walked, walking, and he prophesied until his coming to Nevot in Baramah. [§]
va-ye-lech shaam el-na-voht ba-ra-mah va-tee hee a-laiv gam-hu roo-ach elo-heem va-ye-lech ha-loch va-yeet-na-vay a-dav bo-o be-na-voht ba-ra-mah
This verse describes someone going to Nevot in Baramah and experiencing the spirit of the Gods. They then walked and prophesied until arriving at Nevot in Baramah. 'Va-yelech' means 'and he went.' 'Shaam' means 'there.' 'El' is God. 'Navot' is a proper noun, a place name. 'Baramah' is also a place name. 'Va-tee hee' means 'and it was.' 'A-laiv' means 'upon him.' 'Gam-hu' means 'even he.' 'Roo-ach' means 'spirit.' 'Eloheem' is 'the Gods' (plural). 'Ha-loch' is 'walking.' 'Va-yeet-na-vay' means 'and he prophesied.' 'A-dav' means 'until.' 'Bo-o' means 'his coming.'
[1SA.19.24] And he also stripped off his clothes and prophesied also before Samuel, and fell naked all that day and all that night. Therefore they say, “Is Saul also among the prophets?” [§]
vayipshat gam-hu begadav vaitnabe gam-hu lifnei shmuel vayipol arom kol-hayom hahu vechol-hallaylah al-ken yo'amru hagam sha'ul bannevi'im
This verse describes Saul stripping off his clothes and prophesying before Samuel, falling naked all day and all night. It leads people to ask if Saul is also among the prophets.
1SA.20
[1SA.20.1] And David fled from Nob to Ramah, and he came and said before Jonathan, "What have I done? What is my iniquity, and what sin have I committed before your father, that he seeks my life?" [§]
vayivrach David minot barama vayavo vayomer lifnei Yehonatan meh asiti meh avoni umeh chatati lifnei avicha ki mevakesh et nafshi.
This verse describes David fleeing from Nob to Ramah and then questioning Jonathan about what he has done to provoke the king's wrath. Let's break down the names of God as they appear here: 'Yehonatan' contains 'YHVH', which we translate as 'Yahveh'.
[1SA.20.2] And he said to him, "Surely, you will not die! See, my father does a great thing or a small thing, and does not reveal it to my ear. Why would my father hide this matter from me? This is not so!" [§]
va-yo-mer lo khah-lee-lah lo ta-mut hee-neh lo-ah-seh ah-vee dah-var gah-dol oh dah-var kah-ton ve-lo yig-leh et-oh-znee oo-mad-doo-ah yas-teer ah-vee mee-meh-nee et-had-dah-var ha-zeh ein zo-at.
This verse comes from Genesis 31:23 and depicts Jacob speaking to Laban. Jacob accuses Laban of not being forthright about a deal they made. He questions why his father (Laban) would hide a matter from him. The word 'khah-lee-lah' is an interjection expressing shock or disapproval. The word 'oh' serves as a conjunction 'or'.
[1SA.20.3] And David swore again and said, "Know, know that your father is aware I have found favor in your eyes." And he said, "Let Jonathan not know this, lest he be grieved. But as Yahveh lives, and as your life lives, there is but a step between me and death." [§]
Va-yish-a-va od Da-vid va-yo-mer ya-do-a ya-da a-vich-a ki-ma-tza-ti khen be-ei-nech-a va-yo-mer al-ye-da-zot ye-ho-na-tan pen-ye-etz-ev ve-u-lam chai ye-ho-vah ve-chei naf-shech-a ki-ke-fes-a bein-i u-vein ha-ma-vet.
This verse describes David making a solemn oath to Saul, and asking that Jonathan not be informed of the agreement. David affirms the oath by invoking Yahveh and his own life. The verse utilizes the name Yahveh (YHVH) and details a covenant or agreement between David and Saul.
[1SA.20.4] And Jonathan said to David, "What does your soul say, and I will do it for you?" [§]
vayomer yohonatan el-david ma-to’amar nafsh’cha v’e’eseh-lakh.
This verse is from 1 Samuel 20:4. 'Vayomer' means 'and he said'. 'Yohonatan' is a name, a variation of Jonathan. 'El' means 'to'. 'David' is the name David. 'Ma' means 'what'. 'To’amar' means 'you say'. 'Nafsh’cha' means 'your soul'. 'V’e’eseh' means 'and I will do'. 'Lakh' means 'to you'.
[1SA.20.5] And David said to Jonathan, "Behold, the new month is tomorrow, and I will sit and sit with the king to eat. And you will send me away, and I will hide in the field until the evening of the third day." [§]
Va-yomer David el-Yehonatan hineh hodesh mahar ve-anokhi yashov-eshev im-ha-melech le-ekhol ve-shilachtani ve-nistartti ba-sadeh ad ha-erev ha-shlishit.
This verse recounts David telling Jonathan of his plan to absent himself from the king's table during the new month festival, pretending to be ill, so he can return to his hiding place in the field until the evening of the third day. 'Va-yomer' means 'and he said'. 'David el-Yehonatan' means 'David to Jonathan'. 'Hineh hodesh mahar' means 'behold, the new month tomorrow'. 'Ve-anokhi yashov-eshev' means 'and I will sit and sit'. 'Im-ha-melech le-ekhol' means 'with the king to eat'. 'Ve-shilachtani' means 'and you will send me away'. 'Ve-nistartti ba-sadeh' means 'and I will hide in the field'. 'Ad ha-erev ha-shlishit' means 'until the evening of the third [day]'.
[1SA.20.6] If your father-in-law intends to redeem you, as is his right, then you should tell him that David desires to run to Bethlehem, his city, because there are sacrifices of days there for all the family. [§]
im-pah-kohd yif-keh-deh-nee ah-vee-kah ve-ah-mar-tah neesh-awl neesh-ahl mee-meh-nee dah-veed la-roots bayt-leh-hem eer-o ki-zeh-vahch ha-yah-meem shahm le-chol-ha-mish-pah-chah
This verse is spoken by Boaz to Ruth. It concerns David and his lineage. Boaz is essentially saying, “If my father-in-law intends to act as a guardian of your inheritance, as is customary, then you should tell him that David desires to run to Bethlehem, his city, because there are sacrifices of days for all the family.” The verse refers to the practice of kinship redemption and focuses on the importance of Bethlehem as a place of familial worship.
[1SA.20.7] If thus He says, ‘Good is peace to your servant,’ and if His anger burns to him, then know that the evil is finished from with Him. [§]
Im-koh yomar tov shalom le'avdecha ve'im charah yechreh lo da'a ki-kalta hara'ah me'imo.
This verse presents a conditional statement about knowing if God is pleased or displeased. "Im-koh" introduces a conditional clause meaning 'if thus'. "Yomar" means 'says'. "Tov" means 'good'. "Shalom" means 'peace'. "Le'avdecha" means 'to your servant'. "Ve'im" means 'and if'. "Charah" means 'anger'. "Yechreh" means 'burns'. "Lo" means 'to him'. "Da'a" means 'know'. "Ki" means 'for/that'. "Kalata" means 'is finished/completed'. "Hara'ah" means 'the evil'. "Me'imo" means 'from with him'. The verse essentially states that if God says peace is good to your servant, and if his anger burns to him, then know that the evil is finished from with him.
[1SA.20.8] And you will do mercy upon your servant, because in the covenant of Yahveh you have brought your servant with you. And if there is perversity within me, kill me yourself, and even my father. Why have you brought me to this? [§]
veh-ah-see-tah heh-sed al-ahv-deh-chah kee bee-breet Yahveh heh-veh-tah et ahv-deh-chah im-mahch; veh-eem-yesh bee ah-vohn hah-mee-teh-nee ah-tah veh-ad ah-vee-chah lah-mah zeh teh-vee-eh-nee.
This verse is a plea for mercy and acknowledgment of a covenant relationship. The speaker requests that God show kindness to their servant, referencing a covenant that God initiated. They then offer their life as payment for any wrongdoing, extending that offer to their ancestors as well, and question why God would bring them into being if they are unworthy. 'Hesed' is often translated as loving-kindness or mercy, and represents a steadfast covenant loyalty. 'Avohn' represents a state of perversity or wickedness.
[1SA.20.9] And Jonathan said, "Far be it from you! For if I know, I will know that the evil is finished from with my father to come upon you, and not it I will tell to you." [§]
vayomer yhonatan halilah lakhi ki im yadea eida ki kalta haraa meim avi lavo alekha velo otah agid lakh.
This verse is from 1 Samuel 20:9. 'Vayomer' means 'and he said'. 'Yhonatan' is a name, Jonathan. 'Halilah' is an interjection meaning 'far be it from you'. 'Lakhi' is 'to you'. 'Ki' means 'for', 'im' means 'if', 'yadea' means 'to know', 'eida' means 'I will know', 'kalta' means 'is finished', 'haraa' means 'the evil', 'meim' means 'from', 'avi' means 'my father', 'lavo' means 'to come', 'alekha' means 'upon you', 'velo' means 'and not', 'otah' means 'it', 'agid' means 'I will tell', 'lakh' means 'to you'.
[1SA.20.10] And David said to Jonathan, "Who will tell me, or what will your father answer?" [§]
Va-yo-mer Da-vid el-ye-ho-na-tan, mi ya-gid li, o ma ya-an-cha av-cha ka-sha?
This verse is from 1 Samuel 14:6. It depicts David asking Jonathan how he can find out what his (David's) father-in-law Saul will do. 'Va-yo-mer' means 'and he said'. 'Da-vid' is David. 'el-ye-ho-na-tan' means 'to Jonathan'. 'mi ya-gid li' means 'who will tell me'. 'o ma ya-an-cha' means 'or what will your father answer'. 'av-cha' is 'your father'. 'ka-sha' means 'hard' or 'difficult', and here implies 'how will I know?'
[1SA.20.11] And Jonathan said to David, "Come, and let us go out into the field." And both of them went out into the field. [§]
vayomer yehonatan el david lekha vene'tse ha'sadeh vayet'su sh'neihem ha'sadeh.
This verse describes Jonathan speaking to David and they both going out into the field. "Vayomer" means 'and he said.' "Yehonatan" is Jonathan. "El" means 'to.' "David" is David. "Lekha" means 'come.' "Vene'tse" means 'and let us go out'. "Ha'sadeh" means 'the field'. "Vayet'su" means 'and they went out.' "Sh'neihem" means 'both of them'.
[1SA.20.12] And Jonathan said to David, "Yahveh, the Gods of Israel, because I will inquire of my father about this time tomorrow, and behold, it will be good for David. And if not at that time, I will send word to you and reveal it to your ear." [§]
vayomer yəhōnātān ʾel-dāwīd yəhvāh ʾĕlōhēi yiśrāʾēl kî-ʾeḥqōr ʾet-ʾāvî kāʿēt māmār haššəlîšît wəhinnē-ṭōv ʾel-dāwīd wəlō-ʾāz ʾešlāḥ ʾēleyḵā wəgālîtî ʾet-ʾoznēḵā.
This verse comes from 1 Samuel 20:6. It describes Jonathan telling David he will inquire of his father, Saul, about David at the third hour. He will then report to David what he learns. 'Yəhvāh' represents the covenant name of God. 'ʾĕlōhēi' is a plural form, signifying 'the Gods'. 'yiśrāʾēl' refers to the people of Israel. 'kî' means 'that' or 'because'. 'ʾeḥqōr' means 'I will inquire'. 'ʾāvî' means 'my father'. 'kāʿēt' means 'about'. 'māmār' means 'when'. 'haššəlîšît' means 'the third'. 'wəhinnē' means 'and behold'. 'ṭōv' means 'good'. 'ʾēleyḵā' means 'to you'. 'wəgālîtî' means 'and I will reveal'. 'ʾoznēḵā' means 'your ear'.
[1SA.20.13] Thus may Yahveh do to Jonathan, and thus may He add, because my father has done evil to you. I will reveal something to your ear, and I will send you away, and you shall go in peace, and may Yahveh be with you as He was with my father. [§]
Koh-yah-ah-seh Yahveh li-yo-na-than ve-koh yo-sif ki-ye-teev el-avi et-ha-ra-ah a-ley-cha ve-ga-lee-tee et-oz-ne-cha ve-shi-lach-tee-cha ve-halach-ta le-sha-lom ve-yhi Yahveh im-mach ka-asher ha-yah im-avi.
This verse is a curse, detailing what Yahveh will do to Jonathan as retribution for the wrongdoing of his father. It describes revealing something to Jonathan's ear (essentially informing him of his fate), sending him away, and ensuring he goes in peace, but with Yahveh accompanying him as He did with Jonathan’s father. The implication is that accompanying the father was not a good thing.
[1SA.20.14] And not if I am still alive, and you will not do with me kindness Yahveh, and I will not die. [§]
ve-lo im-odeniy chai ve-lo-ta'aseh im-madi hesed Yahveh ve-lo amut.
This verse contains a conditional statement expressing a desire for continued life and divine kindness. 've-lo im-odeniy chai' means 'and not if I am still alive.' 've-lo-ta'aseh im-madi hesed Yahveh' means 'and you will not do with me kindness Yahveh.' 've-lo amut' means 'and I will not die.' The verse expresses a plea: if Yahveh continues to show kindness, the speaker will continue to live.
[1SA.20.15] And do not cut off your lovingkindness from with my house forever, and do not, by Yahveh cutting off the enemies of David, allow anyone to remain upon the face of the earth. [§]
ve-lo-takhrit et-khasdekha me-im beiti ad-olam ve-lo behakhrit Yahveh et-oyvei David ish me-al penei ha-adamah.
This verse contains several key terms. "ve-lo" means "and not". "takhrit" comes from the root "karat" meaning "to cut" or "to make a covenant" - in the negative, it suggests 'do not cut off'. "khasdekha" means "your lovingkindness". "me-im beiti" means "from with my house". "ad-olam" means "to forever". "behakhrit" refers to the act of cutting off. "Yahveh" is the proper name of God. "et-oyvei David" means "the enemies of David". "ish me-al penei ha-adamah" means "a man from upon the face of the earth" or essentially “anyone”.
[1SA.20.16] And Jonathan made a covenant with the house of David, and Yahveh sought from the hand of the enemies of David. [§]
vayikrot yehohnatan im-beit david uvikesh Yahveh miyad oyvei david
vayikrot: and he made a covenant; yehohnatan: Jonathan; im-beit david: with the house of David; uvikesh: and he sought; Yahveh: Yahveh; miyad: from the hand of; oyvei david: enemies of David.
[1SA.20.17] And Jonathan added to reaffirm his covenant with David, with his love for him, for the love of his soul, he loved him. [§]
vayyosef yohonatan lehashbia et david be'ahavato oto ki'ahavat nafsho ahevo
This verse describes Jonathan reaffirming his love for David. 'Vayosef' means 'and added', indicating Jonathan further emphasized his covenant. 'Yohonatan' is Jonathan's name. 'Lehashbia' means 'to cause to swear' or 'to reaffirm'. 'Et' is a grammatical marker. 'David' is David's name. 'Be'ahavato oto' means 'with his love for him'. 'Ki' means 'for' or 'because'. 'Ahavat nafsho' means 'the love of his soul'. 'Ahevo' means 'he loved him'.
[1SA.20.18] And he said to him, "Tomorrow is the New Moon, and you are to present yourself, because your usual place will be empty." [§]
vayomer-lo yohanan mahar hodesh venifkadta ki yifkad moseveha
This verse comes from 1 Samuel 20:18. 'Vayomer-lo' means 'and he said to him'. 'Yohanan' is Jonathan. 'Mahar hodesh' is 'tomorrow new moon'. 'Venifkadta' is 'and you will be inspected' or 'and you will present yourself'. 'Ki yifkad moseveha' means 'for your seat will be inspected' or 'for the place where you usually sit will be empty'. In context, it refers to a prearranged signal to see if Jonathan is safe to meet David.
[1SA.20.19] And you shall descend very deeply and come to the place where you hid yourself on the day of the doing. And you shall sit near the stone of Azel. [§]
veshillashta tereid meod ubata el-hamakom asher-nistarta sham beyom hamaaseh veyashevta etzel ha’even ha’azel.
This verse describes a command given to someone to descend very deeply and approach a specific location. This location is described as where the person previously hid themselves on the day of the making or doing. They are then instructed to sit near a specific stone, described as ‘the stone of Azel’.
[1SA.20.20] And I aim three of the arrows towards sending them to me for a target. [§]
va-ani shloshet ha-chitzim tziddah oreh le-shalach-li le-matarah
This verse describes a man sending three arrows as a sign. 'Va-ani' means 'and I'. 'Shloshet' means 'three'. 'Ha-chitzim' means 'the arrows'. 'Tziddah' means 'to the side' or 'towards'. 'Oreh' means 'I direct' or 'I aim'. 'Le-shalach-li' means 'to send to me'. 'Le-matarah' means 'for a target' or 'for a purpose'.
[1SA.20.21] And behold, I will send the young man to you to find the arrows. If I say to the young man, "Here are the arrows, take them, and it is peace for you," then take him, and go, for it is peace for you, and there is no harm from Yahveh. [§]
vehinneh eshlach et-hana'ar lech m'tsa et-hachitzim im-amor omar lan'ar hineh hachitzim mimcha v'henah kachenu v'vo'ah ki-shalom lecha ve'ein davar chai-Yahveh.
This verse describes a test to determine if a young man is favored by God. Arrows will be shot, and the young man is sent to retrieve them. If the young man is told "Here are the arrows, take them, and go in peace," it will be a sign that God favors him.
[1SA.20.22] And if I say to the young man, “Behold, the arrows are from you, and go,” because Yahveh has sent you. [§]
ve-im-koh omar la-elem hineh ha-chitzim mim-mecha vaho-lehch ki shilachacha Yahveh.
This verse describes a scenario where someone is sending an arrow. 'Elem' refers to a young man or warrior. 'Hineh' means 'behold' or 'here'. 'Ha-chitzim' refers to 'the arrows'. 'Mim-mecha' means 'from you'. 'Vaho-lehch' means 'and go'. 'Ki' means 'because' or 'for'. 'Shilachacha' means 'He has sent you'. 'Yahveh' is the proper name of God.
[1SA.20.23] And the word that we spoke, I and you, behold, Yahveh is between me and you forever. [§]
veh-hah-dah-var ah-sher dee-bar-nu ah-nee va-ah-tah hee-neh Yahveh bay-nee oo-bay-nekha ahd-oh-lahm.
This verse speaks of a covenant or agreement. "Veh-hah-dah-var" means "and the word." "Ah-sher dee-bar-nu" means "that we spoke." "Ah-nee va-ah-tah" means "I and you." "Hee-neh" means "behold" or "see." "Yahveh" is the proper name of God. "Bay-nee oo-bay-nekha" means "between me and you." "Ahd-oh-lahm" means "forever" or "throughout all time".
[1SA.20.24] And David hid himself in the field. And it was the month, and the king sat down to eat bread. [§]
Va-yis-ter Da-vid ba-sa-deh Va-ye-hi ha-ho-desh Va-ye-shev ha-me-lech al-ha-le-chem le-e-chol.
This verse describes David hiding in the field, and the king sitting to eat bread. 'Va-yis-ter' means 'and he hid'. 'Ba-sa-deh' means 'in the field'. 'Va-ye-hi' means 'and it was'. 'Ha-ho-desh' means 'the month'. 'Va-ye-shev' means 'and he sat'. 'Ha-me-lech' means 'the king'. 'Al-ha-le-chem' means 'on the bread'. 'Le-e-chol' means 'to eat'.
[1SA.20.25] And the king sat on his throne, time after time, toward the wall. And Jonathan arose, and Avner sat by the side of Saul, and the place of David was kept empty. [§]
Va-yeshev ha-melech al-moshavo ke-pa'am pal'am el-moshav ha-kir, va-yakum Yehonatan, va-yeshev Avner mi-tzad Sha'ul, va-yipaked mekom David.
This verse describes a scene involving King Saul, Jonathan, David, and Avner. Saul is sitting on his throne. Jonathan rises, and Avner sits beside Saul. The place of David is noted, or kept empty.
[1SA.20.26] And Saul spoke nothing that day, for he said, "It is an accident; he is not pure, because he is not pure." [§]
v'lo dibber sha'ul me'umah bayom hahu ki amar mikreh hu bil'ti tahor hu ki lo tahor.
This verse describes Saul remaining silent on a particular day. He attributes this silence to the idea that something impure has happened, and therefore he is not pure. The verse emphasizes the connection between an event, impurity, and his resulting silence.
[1SA.20.27] And it came to pass on the second month, and David’s place was checked. And Saul said to Jonathan his son, “Why did the son of Jesse not come yesterday or today to the bread?” [§]
Va-yhi mi-mamachat ha-chodesh ha-sheni va-yipaked mekom david so-yo’amer Sha’ul el-Yeho’natan beno maddua lo-va ben-Yishai gam-temol gam-hayom el-ha-lachem.
This verse describes a situation where Saul is upset that Jonathan’s father’s son, Jesse’s son, has not attended the meal. Saul questions Jonathan about the absence of this person, implying a deliberate snub. The verse begins with a standard introductory phrase indicating a time frame – ‘and it came to pass on the second month’ – and then proceeds to describe the interaction between Saul and Jonathan.
[1SA.20.28] And Jonathan answered Saul, "David asked permission from my standing until the house of Bethlehem." [§]
va-yan yoh-nah-tahn et-shah-ool neesh-ahl neesh-ahl dah-veed may-ee-mahd-ee ahd-bayt lah-chem.
This verse recounts Jonathan responding to Saul about David. "Va-yan" means "and he answered". "Yoh-nah-tahn" is Jonathan’s name. "Et-shah-ool" means "to Saul". "Neesh-ahl" means "asked". The repetition emphasizes the asking. "Dah-veed" is David’s name. "May-ee-mahd-ee" means "from standing". "Ahd-bayt lah-chem" means "until the house of Bethlehem". The verse essentially describes Jonathan informing Saul that David asked permission to go to Bethlehem.
[1SA.20.29] And he said, "Release me now, for our family has a sacrifice in the city, and my brother commanded me to be there. And now, if I have found favor in your eyes, please release me, and I will see my brother." Therefore, he did not come to the king’s table. [§]
vayomer shalachani na ki zebach mishpacha lanu ba'ir vehu tzivah-li achi ve'atah im-matzati chen b'einecha imalta na ve'ereh et-achi al-ken lo-va el-shulchan hamelech.
This verse comes from 1 Samuel 20:29. It is a plea from Jonathan to David, explaining why he cannot come to the king's table during the new moon festival. He claims his family has a sacrifice to make in the city and his brother commanded him to be there. He asks for David’s favor so he can go and see his brother. The verse details the reason Jonathan cannot join David at the royal table.
[1SA.20.30] Saul’s anger burned against Jonathan, and he said to him, “You son of rebellion, of rebelliousness, did I not know that you choose the son of Jesse to your shame, and to the shame of the nakedness of your mother?” [§]
vayichar-af shaul biyhonatan vayomer lo ben naavat hamardut haloa yadaati ki-bocher ata leben yishai levashtechah ulevoshet ervat imechah
This verse describes Saul's anger towards Jonathan. Saul accuses Jonathan of choosing the son of Jesse (David) to shame him and to shame the nakedness of his mother. 'Af' means anger. 'Biyhonatan' is 'with Jonathan.' 'Naavat' means foolish or rebellious. 'Mardut' means rebellion. 'Ervat' refers to the shame or nakedness associated with a family line, often related to disgrace or vulnerability. The verse expresses a deep familial and political resentment.
[1SA.20.31] For all the days that the son of Jesse lives on the earth, you will not find peace, nor will your kingdom. And now, send and take him to me, for he is a son of death. [§]
ki kol-ha-yamim asher ben-yishai chai al-ha-adamah lo tikon ata u-malchutecha ve-atah shlach ve-kach oto elai ki ben-mavet hu.
This verse concerns the life of David, son of Jesse. It states that as long as David lives on the earth, another party will not find rest, nor will their kingdom. It then commands that this other party send for David, as he is considered a 'son of death' - meaning someone who will bring death to others.
[1SA.20.32] And Jonathan answered Saul, his father, and said to him, “Why will someone be put to death for what he has done?” [§]
va-ya-an ye-ho-na-tan et-sha-ul a-viv va-yo-mer e-lav la-mah yu-mat meh a-sah.
This verse recounts Jonathan speaking to his father Saul. 'Va-ya-an' means 'and answered'. 'Ye-ho-na-tan' is a name. 'Et-sha-ul' indicates the object of the answering is Saul. 'A-viv' means 'his father'. 'Va-yo-mer' means 'and he said'. 'E-lav' means 'to him'. 'La-mah' means 'why'. 'Yu-mat' means 'will die'. 'Meh' means 'what'. 'A-sah' means 'he did'. The verse is a question of why someone will be put to death for what they have done.
[1SA.20.33] And Saul cast the spear at him to strike him. And Jonathan knew that it was finished from with his father to kill David. [§]
Va-ya-tel Sha-ool et-ha-ha-neet a-lav le-ha-kot-o, va-ye-da Yo-na-tan ki-ka-la hee me-im a-veev le-ha-mit et-Da-vid.
This verse describes Saul attempting to kill David with a spear. Jonathan realizes that Saul intends to kill David. 'Va-ya-tel' means 'and he cast.' 'Sha-ool' is Saul. 'Et-ha-ha-neet' means 'the spear.' 'A-lav' means 'upon him.' 'Le-ha-kot-o' means 'to strike him.' 'Va-ye-da' means 'and he knew.' 'Yo-na-tan' is Jonathan. 'Ki-ka-la hee' means 'that it is finished' or 'that it is all over.' 'Me-im a-veev' means 'from with his father.' 'Le-ha-mit et-Da-vid' means 'to kill David.'
[1SA.20.34] Jonathan rose from the table, filled with anger, and did not eat bread on the second day of the month, for he was upset at David because his father had shamed him. [§]
vayakam yhonatan me'im hashulchan bahari-af velo-achal beyom-hachodesh hasheni lechem ki ne'etzav el-david ki hichlimo aviv.
This verse describes Jonathan getting up from the table, upset, and refusing to eat on the second day of the month because his father shamed David. 'Yhonatan' is a proper noun, the name Jonathan. 'Hashulchan' means 'the table'. 'Bahari-af' is an expression of anger or frustration. 'Beyom-hachodesh hasheni' means 'on the second day of the month'. 'Lechem' means 'bread'. 'Ne'etzav' means 'was grieved or upset'. 'El-david' means 'at David'. 'Hichlimo aviv' means 'his father shamed him'.
[1SA.20.35] And it was in the morning, and Jonathan went out to the field for a meeting with David, and a young boy was with him. [§]
va-yhi ba-boker va-yetze yo-ho-na-tan ha-sa-deh le-mo-ed da-vid ve-na-ar ka-ton im-o.
This verse describes Jonathan going out to a prearranged meeting with David in the field, accompanied by a young boy. 'Va-yhi' indicates 'and it was'. 'Ba-boker' means 'in the morning'. 'Va-yetze' means 'and he went out'. 'Yo-ho-na-tan' is a name, 'Jonathan'. 'Ha-sa-deh' means 'the field'. 'Le-mo-ed' means 'to a meeting' or 'for an appointment'. 'Da-vid' is a name, 'David'. 'Ve-na-ar' means 'and a young man/boy'. 'Ka-ton' means 'small/young'. 'Im-o' means 'with him'.
[1SA.20.36] And he said to his servant, "Run, find the arrows that I am sending." The servant ran, and he shot the arrow past it. [§]
Va-yo-mer le-na-a-ro, ru-tz me-tza mei-et ha-chi-tzim asher anochi moreh. Ha-na-ar ratz ve-hu ya-rah ha-che-tzi le-ha-av-ro.
This verse describes a situation where a man tells his servant to retrieve arrows. 'Va-yo-mer' means 'and he said'. 'Le-na-a-ro' means 'to his servant'. 'Rutz' means 'run'. 'Me-tza' means 'find'. 'Mei-et ha-chi-tzim' means 'of the arrows'. 'Asher anochi moreh' means 'that I am sending/shooting'. 'Ha-na-ar' means 'the servant'. 'Ratz' means 'ran'. 'Ve-hu ya-rah' means 'and he shot'. 'Ha-che-tzi' means 'the arrow'. 'Le-ha-av-ro' means 'past it/across it'.
[1SA.20.37] And the young man came to the place of the arrow, which Jonathan had shot. And Jonathan called after the young man, and said, "Is not the arrow yours, and go further?" [§]
va-yo-vo ha-na-ar ad-me-ko-m ha-che-tzi a-sher ya-rah ye-ho-na-tan va-yi-kra ye-ho-na-tan a-cha-rei ha-na-ar va-yo-mer ha-lo ha-che-tzi mi-me-cha va-ha-le-ah.
This verse describes a young man arriving at a certain place, and then Jonathan calling out to him. The 'che-tzi' refers to an arrow. Jonathan is asking if the arrow is his, and if so, that it should go further.
[1SA.20.38] And Jonathan called after the young male, "Quickly, hurry, do not delay!" And the young male attendant of Jonathan gathered the arrows and came to my Lord. [§]
Va-yik-ra Yehonatan akharei ha-na'ar meherah khusha al-ta'amod. Va-yelaket na'ar Yehonatan et-hakhitsi va-yavo el-adonai.
This verse describes Jonathan sending his young male attendant ahead to gather information. 'Va-yik-ra' means 'and he called', indicating Jonathan is summoning the attendant. 'Akharei ha-na'ar' means 'after the young male'. 'Meherah khusha' means 'quickly, hurry'. 'Al-ta'amod' means 'do not delay/stand'. 'Va-yelaket' means 'and he gathered/collected'. 'Na'ar Yehonatan' means 'the young male attendant of Jonathan'. 'Et-hakhitsi' means 'the arrows'. 'Va-yavo el-adonai' means 'and he came to my Lord'.
[1SA.20.39] Now the young man did not know anything, but Jonathan and David knew the matter. [§]
veh-ha-na-ar lo-ya-da me-oo-mah ach ye-ho-na-tan ve-da-vid ya-de-u et-ha-da-var
This verse describes a situation where a young man is unaware of something, while Jonathan and David are in the know. "Na'ar" refers to a young man or servant. "Yada" means 'to know'. "Me'umah" is 'anything' or 'something'. "Yeho-na-tan" is a form of YHVH, meaning Yahveh is gracious. "Et" is an untranslatable particle. "Ha-davar" means 'the matter' or 'the thing'.
[1SA.20.40] And Jonathan gave his equipment to the attendant who belonged to him, and he said to him, "Go, bring news from the city." [§]
vayitten yehonatan et-keleiv el-hanear asher-lo vayomer lo lech havie ha'ir
This verse describes Jonathan giving his equipment to his attendant and instructing him to go and bring news from the city. 'Vayitten' means 'and he gave'. 'Yehonatan' is the name Jonathan. 'Et-keleiv' means 'his equipment'. 'El-hanear' means 'to the attendant'. 'Asher-lo' means 'who is his' or 'belonging to him'. 'Vayomer lo' means 'and he said to him'. 'Lech' means 'go'. 'Havie' means 'bring'. 'Ha'ir' means 'the city'.
[1SA.20.41] The young man came, and David rose from near the south and fell to his faces to the ground and prostrated three times. And they kissed each man his friend and they wept each man his friend until David grew great. [§]
Ha-na-ar-been ba-u ve-da-vid kam mei-etzel ha-negev vayipol le-af-av artzah vayishtachu shalosh pe-amim vayishku ish et re-e-hu vayivku ish et re-e-hu ad-da-vid higdil.
This verse describes the reunion of David and Jonathan. 'Ha-na-ar' means 'the young man' and refers to Jonathan. 'Ba' means 'came'. 'David' is the name David. 'Kam' means 'rose'. 'Mei-etzel' means 'from near'. 'Ha-negev' means 'the south'. 'Vayipol' means 'and he fell'. 'Le-af-av' means 'to his faces'. 'Artzah' means 'to the ground'. 'Vayishtachu' means 'and he prostrated'. 'Shalosh' means 'three'. 'Pe-amim' means 'times'. 'Vayishku' means 'and they kissed'. 'Ish' means 'man'. 'Et' is a particle. 'Re-e-hu' means 'his friend'. 'Vayivku' means 'and they wept'. 'Ad-da-vid' means 'until David'. 'Higdil' means 'grew great'.
[1SA.20.42] And Jonathan said to David, "Go in peace, for we have both sworn in the name of Yahveh, saying, 'May Yahveh be between me and you, and between my seed and your seed, forever.' [§]
Va-yo-mer Ye-ho-na-tan le-da-vid lech le-sha-lom asher ni-shba-nu shnei-nu anach-nu be-shem Yahveh le-emor Yahveh yih-yeh bein-i u-bein-echah u-bein zar-ei u-bein zar-achah ad-olam.
This verse recounts a covenant made between Jonathan and David. Jonathan is telling David to go in peace, referencing an oath they both swore in the name of Yahveh. The oath concerns Yahveh being a witness between themselves, their descendants, and their seed forever.
1SA.21
[1SA.21.1] And he rose and went, and Jonathan entered the city. [§]
Va-ya-kom va-ye-lekh, ve-yo-ha-nan ba ha-ir.
This verse describes Jonathan going into the city after rising and going. 'Va' indicates 'and', 'ya-kom' means 'he rose', 'va-ye-lekh' means 'and he went', 've' means 'and', 'yo-ha-nan' is the name Jonathan, 'ba' means 'he came' or 'he entered', and 'ha-ir' means 'the city'.
[1SA.21.2] And David came to Nob, to Achimelech the priest. And Achimelech was afraid when he met David and said to him, "Why are you alone, and is there no one with you?" [§]
va-yo-vo da-vid no-veh el-a-chi-me-lech ha-ko-hen va-ye-ch-rad a-chi-me-lech li-kre-at da-vid va-yo-mer lo ma-du-a a-ta le-va-de-cha ve-ish ein it-cha.
This verse describes David going to Achimelech the priest. Achimelech is afraid when he sees David alone. He asks David why he is by himself and has no one with him.
[1SA.21.3] And David said to Achimelech the priest, the king commanded me concerning a matter, and said to me, "Let no one know anything about the matter that I am sending you, and that I have commanded you." And I know the young men to a certain location, unnamed. [§]
Va-yo-mer Dah-veed la-ach-ee-me-lech ha-ko-hein ha-me-lech tsi-vah-nee dah-var va-yo-mer eh-lai eesh al-ye-dah me-oo-mah et ha-dah-var ah-sher ah-no-chee sho-le-chah-cha va-ah-sher tsi-vee-tee-cha ve-et ha-ne-ah-reem yo-dah-tee el me-ko-m pleh-nee al-mo-nee.
This verse describes David instructing Achimelech the priest. David tells Achimelech that the king commanded him regarding a matter and instructed him not to let anyone know about it. He also mentioned that he knows the young men to whom he is sending them to a specific, unnamed location.
[1SA.21.4] And now, what is there under your hand? Give five breads into my hand, or whatever is found. [§]
ve'ata mah-yesh takhat-yadekha khamisha-lekhem tenah be-yadei o hanimtsa.
This verse is from 1 Samuel 21:2. It is spoken by David to the priest Ahimelech, requesting food. 'Ve'ata' means 'and now'. 'Mah-yesh' means 'what is there'. 'Takhat-yadekha' means 'under your hand'. 'Khamisha-lekhem' means 'five breads'. 'Tenah be-yadei' means 'give into my hand'. 'O hanimtsa' means 'or what is found'.
[1SA.21.5] Then the priest responded to David and said, "There is no common bread under my hand, but there is sacred bread, if the young men have kept themselves pure from women." [§]
va-ya-an ha-ko-hen et-da-vid va-yo-am-er ein-le-chem chol el-tach-at ya-di ki im le-chem ko-desh yesh im nish-meru ha-ne-arim ach me-i-shah.
This verse details a conversation between the priest and David concerning bread. 'Ha-ko-hen' refers to 'the priest'. 'Et-David' is a particle marking David as the object of the priest's response. The verse contrasts common bread ('chol') with sacred bread ('kodesh'). It states that there is no common bread available, but there is sacred bread if the young men have kept themselves from women.
[1SA.21.6] Then David responded to the priest and said to him, "If the young men have kept themselves from women from yesterday until today, then the vessels of the young men are considered holy. Even though this is a common time, may today consecrate the vessels." [§]
Va-yaan David et ha-kohen va-yomer lo ki im-ishah atzurah-lanu kitmol shiloshim be-tzeiti va-yihyu kelei ha-ne'arim kodesh ve-hu derech chol ve-af ki ha-yom yikdash ba-keli.
This verse describes David’s explanation to the priest about why he hadn't consecrated himself ritually before battle. He states that the young men had kept themselves from women, even from yesterday to today. He further explains they considered the vessels used by the young men as holy, even though this was a time of uncleanness (the 'way of dust' likely referencing menstruation). He proposes that this dedication to holiness today should be sufficient to consecrate the vessels.
[1SA.21.7] And the priest gave to him holy things, because there was no bread there, except the bread of the Presence that was removed from before Yahveh, to put warm bread on the day of its taking. [§]
va-yit-ten-loo ha-ko-hen ko-desh kee lo-ha-yah sham le-chem kee if-lechem ha-pa-nim ha-mu-sa-rim mil-lif-nei ye-ho-vah la-soom lechem chom be-yom hil-ka-cho.
This verse describes a situation where a priest gives holy bread to someone because there was no other bread available, only the bread of the Presence that was regularly set before Yahveh. This bread was to be warm on the day it was taken.
[1SA.21.8] And there was a man among the servants of Saul on that day, held present before Yahveh, and his name was Doeg the Edomite, a powerful shepherd who belonged to Saul. [§]
vesham ish me'avdei sha'ul bayom hahu ne'tzar lifnei Yahveh ushmo Do'eg ha'adomi avir ha'ro'im asher le'sha'ul.
This verse introduces a man named Doeg, who is one of Saul’s servants. It states that on that day, he was present before Yahveh. The verse further describes Doeg as a strong shepherd belonging to Saul.
[1SA.21.9] And David said to Ahimelech, "Is there not here under your hand a spear or a sword? For neither my sword nor my equipment have I taken in my hand, for the thing of the king was necessary." [§]
Va-yo-mer David le-achimelech ve-ein yesh poh tachat yadecha chanit o charev ki gam charbi ve gam kelai lo lakachti beyadi ki hayah dvar ha-melech nachutz.
This verse recounts a conversation between David and Ahimelech. David asks if there is a spear or sword available. He explains that he did not bring his own weapon because the king’s business was urgent, implying a need for secrecy and speed that prevented him from being fully prepared.
[1SA.21.10] And the priest said, "The sword of Goliath the Philistine, which you struck down, behold, it is wrapped in cloth behind the ephod. If you will take it for yourself, take it, for there is no other like it in this place." And David said, "There is nothing like it, give it to me." [§]
Va-yo-mer ha-ko-hen cherev Ga-lyat ha-Pli-sh-ti a-sher-hi-ki-ta be-emek ha-e-lah hi-neh-hee lu-tah ba-sim-lah ach-a-rei ha-e-pod im-o-tah ti-kah-leh-kah ki ein a-che-ret zu-la-tah ba-zeh va-yo-mer Da-vid ein ka-mo-hah te-neh-nah lee.
This verse describes the priest offering David the sword of Goliath after David’s victory. The priest presents the sword, which had been kept at the sanctuary, and asks if David wants to take it. David replies that he desires the sword.
[1SA.21.11] And David rose and fled on that day from before Saul, and he came to Achish, king of Gat. [§]
Va-ya-kom Da-vid va-yiv-rah ba-yom ha-hu mi-pnei Sha-ul va-ya-vo el-A-kish me-lech Gat.
This verse describes David rising up and fleeing on that day from Saul, and going to Achish, the king of Gat. Each word is translated literally. 'Va-ya-kom' means 'and he rose'. 'Da-vid' is 'David'. 'Va-yiv-rah' means 'and he fled'. 'Ba-yom ha-hu' means 'on that day'. 'Mi-pnei' means 'from before'. 'Sha-ul' is 'Saul'. 'Va-ya-vo' means 'and he came'. 'El' means 'to'. 'A-kish' is 'Achish'. 'Me-lech' means 'king'. 'Gat' is 'Gat'.
[1SA.21.12] And the servants of Achish said to him, “Is this not David, the king of the land? Is this not the one for whom they rejoice in dances, saying, ‘Saul struck down his thousands, and David his tens of thousands?’” [§]
va-yom-ru av-dei a-khish e-lav ha-lo zeh david melekh ha-aretz ha-lo la-zeh ya-anu bam-cholot le-emor hi-kah sha-ul ba-al-afav ve-david beri-votav.
This verse describes the servants of Achish informing him that David is the king of the land and that the people celebrate with dancing and song, saying that Saul struck down his thousands, but David his tens of thousands.
[1SA.21.13] And David put these things in his heart, and he greatly feared before Achish, king of Gath. [§]
va-yasem david et-ha-devarim ha-eleh bil-vavo, va-yira me-od mip-nei achish melech-gat.
This verse describes David placing certain things in his heart and then fearing greatly before Achish, the king of Gath. Let's break down the names of God: There are none in this verse.
[1SA.21.14] He changed it in their eyes, and he walked proudly with their hand, and he improved upon the doors of the gate, and his spittle descended to his beard. [§]
vayeshano et ta'amo b'einehem vaitholel b'yadam vayetav al deltot hasha'ar vayyored riro et zekano
This verse describes a dream-like or prophetic vision involving a king or powerful figure, likely Nebuchadnezzar, undergoing a physical transformation. 'Vayeshano' means 'He changed it'. 'Ta'amo' refers to 'his taste' or 'appearance'. 'B'einehem' means 'in their eyes'. 'Vaitholel' means 'He walked proudly'. 'B'yadam' means 'with their hand'. 'Vayetav' means 'He made better' or 'He improved'. 'Al deltot hasha'ar' means 'on the doors of the gate'. 'Vayyored riro et zekano' means 'and his spittle descended to his beard'. The verse depicts a king's humbling and a physical manifestation of altered state.
[1SA.21.15] And Achish said to his servants, "Behold, you see a man acting crazy. Why have you brought him to me?" [§]
Va-yo-mer A-kish el-a-va-dav, hi-neh ti-reu ish mishtageh, la-mah ta-vi-u o-to e-lay.
This verse recounts Achish speaking to his servants. He observes someone acting strangely and questions why they brought this person to him. 'Va-yo-mer' means 'and he said'. 'A-kish' is the name Achish. 'el-a-va-dav' means 'to his servants'. 'Hi-neh' means 'behold'. 'Ti-reu' means 'you see'. 'Ish' means 'man'. 'Mishtageh' means 'acting crazy/mad'. 'La-mah' means 'why'. 'Ta-vi-u' means 'you bring'. 'O-to' means 'him'. 'E-lay' means 'to me'.
[1SA.21.16] I am lacking in the sane, because you have brought this to cause me to go mad over it. Should this come into my house? [§]
khah-sar meh-shoo-gah-eem ah-nee kee-hee-veh-ahm-teem et-zeh leh-heeshtah-geh ah-lai ha-zeh yah-voh el-beh-tee
This verse expresses frustration and bewilderment. The speaker declares they are lacking in sanity, because others have brought something that has caused them to go mad. They question if 'it' (whatever was brought) should come into their house. 'Zeh' refers to something specific previously mentioned or understood in context. 'Yahveh' is the proper name of God.
1SA.22
[1SA.22.1] And David went from there and fled to the cave of Adullam. And his brothers and all his family heard and went down to him there. [§]
Va-yelech David misham va-yimlat el-me’arat Adulam va-yishma’u echav ve-chol-beit aviv va-yirdu elav shama.
This verse describes David fleeing from Saul and finding refuge in the cave of Adullam. His family hears of his location and joins him there. 'Va-yelech' means 'and he went'. 'David' is the proper name David. 'Misham' means 'from there'. 'Va-yimlat' means 'and he fled'. 'El' means 'to'. 'Me’arat' means 'cave of'. 'Adulam' is the name of the cave. 'Va-yishma’u' means 'and they heard'. 'Echav' means 'his brothers'. 'Ve-chol' means 'and all'. 'Beit aviv' means 'his father’s house' or 'his family'. 'Va-yirdu' means 'and they descended' or 'they went down'. 'Elav' means 'to him'. 'Shama' means 'there'.
[1SA.22.2] And they gathered to him every man in distress, and every man who had a debt, and every man who was bitter of soul, and he became a leader over them, and they were with him like four hundred men. [§]
Va-yit-kab-tsoo eh-layv kol-ish matz-ok ve-kol-ish ah-sher-loh no-sheh ve-kol-ish mar-neh-fesh va-yeh-ee ah-lay-hem le-sar va-yeh-yu im-mo ke-ar-bah may-ot ish.
This verse describes people gathering to a leader. 'Va-yit-kab-tsoo' means 'and they gathered'. 'Eh-layv' means 'to him'. 'Kol-ish' means 'every man'. 'Matz-ok' means 'distress'. 'Ah-sher-loh' means 'who has'. 'No-sheh' means 'debt'. 'Mar-neh-fesh' means 'bitter of soul'. 'Va-yeh-ee' means 'and he became'. 'Le-sar' means 'as a leader'. 'Va-yeh-yu' means 'and they were'. 'Im-mo' means 'with him'. 'Ke-ar-bah may-ot' means 'like four hundred'. 'Ish' means 'men'.
[1SA.22.3] And David went from there from Ziph in Moab and said to the king of Moab, “Please let my father and my mother go out with you, until I know what the Gods will do to me.” [§]
Va-yeh-lek Dah-veed mee-shahm mee-tzpeh Mo-ahv va-yoh-mer el me-lek Mo-ahv yeh-tseh-nah ah-vee vee-ee-mee it-kem ad ah-sher eh-dahg mah-yah-ah-seh-lee Elohim.
This verse describes David leaving from Ziph in Moab and requesting the king of Moab to allow his father and mother to stay with them until David could discover what the Gods would do to him. ‘Va-yeh-lek’ means ‘and he went.’ ‘Dah-veed’ is David. ‘Mee-shahm’ is from there. ‘Mee-tzpeh’ is from Ziph. ‘Mo-ahv’ is Moab. ‘Va-yoh-mer’ means ‘and he said.’ ‘El’ is to. ‘Me-lek’ is king. ‘Yeh-tseh-nah’ means ‘let him go out.’ ‘Ah-vee’ is my father. ‘Vee-ee-mee’ is my mother. ‘It-kem’ means ‘with you.’ ‘Ad ah-sher’ means ‘until I know.’ ‘Mah-yah-ah-seh-lee’ means ‘what he will do to me.’ ‘Elohim’ refers to the Gods.
[1SA.22.4] And they found favor with the face of the king of Moab, and they dwelt with him all the days that David was in the stronghold. [§]
va-yan-khem et-peh-nei melekh mo-av va-yesh-vu im-mo kol-ye-mei heyot david bam-me-tzu-dah.
This verse describes how David secured favor with the king of Moab and lived with him during the time David was in the stronghold. 'Nakhem' means to find favor or grace. 'Penei' means face, but is used idiomatically to mean 'favor with'. 'Melekh' means king. 'Moav' is the name of a nation and its king. 'Yeshvu' means they sat or dwelt. 'Immo' means with him. 'Kol yemei' means all the days. 'Heyot' means being or existing. 'David' is a proper noun. 'Bam metzudah' means in the stronghold.
[1SA.22.5] And Gad the prophet said to David, "Do not dwell in the fortress. Go and enter the land of Judah." And David went and entered the forest of Hareth. [§]
Va-yo-mer Gad ha-navi el-David lo te-shev ba-metzudah lech u-vata lecha eretz Yehudah va-yelech David va-yavo ya'ar Charet.
This verse recounts Gad the prophet telling David not to remain in the fortress, but to go and enter the land of Judah. David then went and entered the forest of Hareth.
[1SA.22.6] And Saul heard that David was known, and the men who were with him. And Saul sat in Gibeah under the pomegranate tree in Ramah, and his spear was in his hand, and all his servants stood around him. [§]
vayishma Shaul ki nodea David veanashim asher ito veshaul yoshev bagibeah tachat haeshel barama vachaniyto beyado vechol avadav nitzavim alav.
This verse describes Saul hearing news about David and his men. It details Saul’s location – seated in Gibeah under a pomegranate tree in Ramah – and that he has his spear in his hand, with all his servants standing around him. The names are transliterated as they are pronounced. 'nodea' means 'known'.
[1SA.22.7] And Saul said to his servants who were standing around him, "Listen now, my supporters! Also to all of you, the son of Jesse will give fields and vineyards. To all of you, he will appoint leaders of thousands and leaders of hundreds." [§]
vayomer shaul laavadav hannitzavim alav shimu na bnei yemini gam lekulkhem yiten ben yishai sadot ukeramim lekulkhem yasim sarei alafim vesarei meot.
This verse recounts Saul speaking to his servants who are standing around him. He is offering them rewards, specifically fields and vineyards, and positions of leadership (thousands and hundreds) if they support the son of Jesse (David). 'Shaul' is Saul, 'avadav' is his servants, 'hannitzavim alav' means standing upon him/around him. 'Shimu na' means hear now/listen. 'Bnei yemini' means sons of my right hand, an idiom for 'my supporters'. 'Ben yishai' means son of Jesse. 'Sarei alafim' means leaders of thousands, and 'sarei meot' means leaders of hundreds.
[1SA.22.8] Because all of you have conspired against me, and none reveals to my ear regarding the council of my son with the son of Jesse, and none among you is weak towards me and reveals to my ear, because my son has established my servant against me as an ambusher like this day. [§]
ki qesartem kullem alai ve'ein goleh et ozni bichrat beni im ben yishai ve'ein kholeh mikem alai ve goleh et ozni ki heqim beni et avdi alai le'orev kayom hazeh.
This verse details a perceived conspiracy against the speaker. 'Qesartem' means 'you have conspired.' 'Kullem' means 'all of you.' 'Goleh et ozni' means 'reveals to my ear'. 'Bichrat beni' means 'in the council of my son'. 'Ben yishai' refers to Jesse's son (David). 'Kholeh' means 'one who is weak or sick', here meaning a betrayer. 'Avdi' means 'my servant'. 'Oreiv' means 'ambush'. 'Kayom hazeh' means 'like this day'. The verse expresses frustration that no one has warned the speaker about the plotting of his son and a servant.
[1SA.22.9] And Doeg the Edomite answered, and he was standing with the servants of Saul, and he said, "I saw the son of Jesse come to Ahimelech son of Ahitub." [§]
Va-yaan Do-eg ha-A-do-mi ve-hu nit-tzav al-av-dei-Sha-ul va-yo-mar ra-ee-tee et ben-Yish-ai ba no-veh el A-chi-me-lech ben A-chi-toov.
This verse describes Doeg the Edomite, who was standing with Saul’s servants, reporting that he saw Jesse’s son coming to Ahimelech son of Ahitub.
[1SA.22.10] And he asked of Yahveh, and Yahveh gave him game. And the sword of Goliath the Philistine, Yahveh gave to him. [§]
va-yish-al-lo bah-veh-ah v-tzei-dah na-tan lo v-et che-rev gol-yat ha-filis-ti na-tan lo
This verse describes Saul asking of Yahveh, and Yahveh giving him game for food. Furthermore, Yahveh gave him the sword of Goliath the Philistine.
[1SA.22.11] And the king sent to call Ahimelech son of Ahitub the priest, and all of his family, the priests who were in Nob. And they all came to the king. [§]
va-yish-lach ha-me-lech li-kreh et-a-chi-me-lech ben-a-chi-toov ha-co-hen ve-et kol-beit-aviv ha-co-henim asher be-nov va-yavo-u kul-lam el-ha-me-lech.
This verse describes a king sending for the priest Ahimelech son of Ahitub, and all of his family, who are priests in the city of Nob, and they all came to the king.
[1SA.22.12] And Saul said, "Please listen, son of Ahituv." And he said, "Here I am, my Lord." [§]
Va-yo-mer Sha-ul shma-na be-en-a-chi-toov va-yo-mer hin-nee a-do-nai.
This verse describes a conversation between Saul and Ahituv’s son. Saul asks the son to identify himself. The son responds, stating his presence before his Lord.
[1SA.22.13] And Saul said to him, "Why have you conspired against me, you and the son of Jesse, in giving to him bread and a sword, and asking of him with the Gods to rise against me as an ambush this day?" [§]
Va-yo-mer Elav Sha'ul, lamah k'shartem alai, atah u-ven-Yishai, b'titechah lo lechem v'cherev v'sha'ul lo be-Elohim lakum alai le-orev kayom ha-zeh.
This verse comes from 1 Samuel 26:15. It recounts Saul questioning David about a conspiracy against him. 'Va-yo-mer' means 'and he said'. 'Elav' means 'to him'. 'Sha'ul' is the name Saul. 'Lamah' means 'why'. 'K'shartem' means 'you have conspired'. 'Alai' means 'against me'. 'Atah' means 'you'. 'Ben-Yishai' is 'son of Jesse' (David's father). 'B'titechah lo' means 'in giving to him'. 'Lechem v'cherev' is 'bread and sword'. 'Sha'ul lo' means 'asked of him'. 'Be-Elohim' means 'with the Gods'. 'Lakum' means 'to rise'. 'Le-orev' means 'as an ambush'. 'Kayom ha-zeh' means 'as this day'.
[1SA.22.14] Then Ahimelech answered the king and said, "Who among all your servants is as faithful as David, and the king's son-in-law, who goes at your command and is honored in your house?" [§]
va-yan ah-hee-meh-lek et-ha-meh-lek va-yo-mar u-mee be-khal-ah-vah-day-kha ke-dah-veed neh-eh-man va-kha-tan ha-meh-lek ve-sar el-mish-mah-teh-kha ve-nikh-vad be-bay-teh-kha.
This verse comes from 2 Samuel 9:6 and depicts Ahimelech speaking to the king. He is praising David's loyalty and how he has become part of the king's household. Let's break down the names of God: there are none in this verse. All the words refer to people, actions or descriptions.
[1SA.22.15] Today I have begun to inquire of him about the Gods. Far be it from me that the king should place a matter upon his servant, concerning all the house of my father. For your servant knows nothing at all of this, whether small or great. [§]
hay-yohm ha-khee-lo-tee lee-sh'ohl loh beh-eloh-heem khah-lee-lah lee; al-yah-seem ha-meh-lech beh-av-doh davar beh-kohl-bayt ah-vee kee loh yah-dah ahv-deh-khah beh-kohl-zoht davar kah-ton oh gah-dol.
This verse comes from 2 Samuel 9:8. It describes the initial questioning of Mephibosheth by King David. The speaker is asking Mephibosheth about his father Jonathan and Saul, seeking to understand if any remnants of the royal house still exist. The speaker expresses humility and declares a lack of knowledge regarding any such matters, emphasizing their insignificance.
[1SA.22.16] And the king said, "You shall surely die, Achimelech, and all the house of your father." [§]
Va-yo-mer ha-me-lech moot ta-moot achi-me-lech ata ve-chol-beit avi-cha.
This verse consists of a king speaking a sentence of death. "Va-yo-mer" means "and he said". "Ha-melech" means "the king". "Moot ta-moot" is a doubled verb meaning "you shall surely die". "Achi-melech" is a proper name. "Ata" means "you". "Ve-chol-beit avi-cha" means "and all the house of your father".
[1SA.22.17] And the king said to the runners who were standing by him, "Go around and kill the priests of Yahveh, for their hand is also with David, and because they knew that he is fleeing, yet they did not reveal it to my ear. And the servants of the king did not wish to extend their hand to strike the priests of Yahveh." [§]
Va-yo-mer ha-me-lech la-ra-tzim ha-nitz-av-im a-lav sov-vu ve-ha-mi-tu koh-nei Yahveh ki gam-ya-dam im-Da-vid ve-chi ya-de-u ki-bo-rech hu ve-lo galu et-oz-nav ve-lo avu av-dei ha-me-lech li-sh-loch et-ya-dam li-f-goa be-koh-nei Yahveh.
This verse describes a king ordering his runners to kill the priests of Yahveh because they are suspected of aiding David's escape. The king is angry that the priests knew of David's flight but did not inform him, and his servants are hesitant to carry out the order. 'Ha-melech' means 'the king'. 'Ra-tzim' means 'runners'. 'Nitz-av-im' means 'standing'. 'Koh-nei' means 'priests'. 'Yahveh' is the divine name. 'Da-vid' is David’s name. 'Av-dei' means 'servants'.
[1SA.22.18] And the king said to Doeg, "Turn around you and strike the priests." And Doeg the Edomite turned around and he struck them, and he killed on that day eighty-five men carrying an ephod of linen. [§]
Va-yo-mer ha-me-lech le-do-eig sov at-tah u-fga ba-co-hanim va-yisov do-eig ha-adomi va-yifga hu ba-co-hanim va-yamet bayom ha-hu shmonim va-chamisha ish noseh efod bad.
This verse describes a king instructing Doeg to attack the priests. Doeg carries out the order, killing eighty-five priests who wore an ephod (a priestly garment). 'Va-yo-mer' means 'and he said.' 'Ha-me-lech' means 'the king.' 'Le-do-eig' means 'to Doeg.' 'Sov at-tah' means 'turn around you' or 'go.' 'U-fga' means 'and strike.' 'Ba-co-hanim' means 'the priests.' 'Va-yisov' means 'and he turned.' 'Ha-adomi' means 'the Edomite.' 'Va-yifga hu' means 'and he struck him.' 'Va-yamet' means 'and he killed.' 'Bayom ha-hu' means 'on that day.' 'Shmonim va-chamisha' means 'eighty-five.' 'Ish' means 'man.' 'Noseh efod bad' means 'carrying an ephod of linen'.
[1SA.22.19] And Nob, city of the priests, he struck by the sword, from man to woman, from infant to nursing child, and ox and donkey and sheep by the sword. [§]
ve’et nov ir-hakohanim hikka lefi-cherev mei’ish ve’ad-ishah meuolel ve’ad-yoneik veshor vachamor vaseh lefi-charev.
This verse describes a destruction, specifically the complete annihilation of the city of Nob, the city of the priests. ‘ve’et’ means ‘and’. ‘nov’ is the name of the city, Nob. ‘ir-hakohanim’ is ‘city of the priests’. ‘hikka’ means ‘he struck’ or ‘he smote’. ‘lefi-cherev’ means ‘according to the sword’ or ‘by the sword’. ‘mei’ish ve’ad-ishah’ means ‘from man to woman’. ‘meuolel’ means ‘infant’ or ‘suckling’. ‘ve’ad-yoneik’ means ‘and to a nursing child’. ‘veshor vachamor vaseh’ means ‘and ox and donkey and sheep’. ‘lefi-charev’ means ‘according to the sword’ or ‘by the sword’.
[1SA.22.20] And one son escaped to Ahimelech, son of Ahitub, and his name was Abiathar, and he fled after David. [§]
vayimalet ben-echad laachimelch ben-achituv ushmo evyatar vayivrach acharei david
This verse describes one son escaping from Ahimelech, son of Ahitub, whose name is Abiathar. This son fled to be with David. The prefix 'vay' indicates 'and he/it' and is often implied in English. 'Ben' means 'son of'. 'La' is a preposition meaning 'to' or 'belonging to'. 'Acharei' means 'after' or 'behind'.
[1SA.22.21] And Evyatar told David that Saul killed the priests of Yahveh. [§]
va-yaged Evyatar le-David ki harag Shaul et kohanei Yahveh.
This verse describes Evyatar informing David that Saul killed the priests of Yahveh. 'Vayaged' means 'and he told'. 'Evyatar' is a proper noun, a person's name. 'Le-David' means 'to David'. 'Ki' means 'that'. 'Harag' means 'killed'. 'Shaul' is a proper noun, Saul's name. 'Et' is a grammatical particle marking the direct object. 'Kohanei' means 'priests of'. 'Yahveh' is the name of God.
[1SA.22.22] And David said to Abiathar, "I knew on that day that Doeg the Edomite was there, that he would tell Saul. I spared every life in your father's house." [§]
Va-yomer David le-Evyatar yada'ti bayom hahu ki-sham Doeg ha-Adomi ki-ha-ged yagid le-Shaul anochi savoti bechol nefesh beit avicha.
This verse recounts David telling Abiathar that he knew Doeg the Edomite would inform Saul of his whereabouts. David states he had spared every member of Abiathar's father's house.
[1SA.22.23] Stay with me, do not fear, for whoever seeks my life seeks your life also. For you are my guard with me. [§]
shə·ḇāh ʾi·ṯ·tî ʾal-tî·rā ki ʾă·šer-yə·ḇā·qēš ʾet-na·p̄ə·šî yə·ḇā·qēš ʾet-na·p̄ə·šə·ḵā ki-miš·mə·reṯ ʾăṯ·tā ʾi·mā·ḏî.
This verse is a plea for companionship and reassurance. The speaker is asking someone to stay with them and not be afraid, stating that whoever seeks their life also seeks the other person’s life. They conclude by affirming that the other person is their guardian.
1SA.23
[1SA.23.1] And they told David, saying, "Indeed, the Philistines are fighting at Keilah, and they are ravaging the threshing floors." [§]
vayagidu ledavid le'emor hineh plishtim nilchamim biq'ilah v'hemah sosim et-hagranot
This verse reports to David that the Philistines are fighting at the threshing floors of Keilah, and are ravaging them. The verb forms indicate completed action in the past. "Hineh" is an introductory particle meaning "behold" or "indeed". "Et" is a grammatical particle marking the direct object.
[1SA.23.2] And David asked of Yahveh, saying, "Should I go and strike these Philistines?" And Yahveh said to David, "Go and strike the Philistines and you shall deliver Keilah." [§]
Va-yish-al Da-vid ba-Yahveh le-e-mor ha-ei-lech ve-hi-kee-tee ba-pelishteem ha-ei-leh su-va-yo-mer Yahveh el-Da-vid lech ve-hi-kee-tah ba-pelishteem ve-ho-sha-tah et-Ke-ee-lah.
This verse recounts David asking Yahveh if he should go and strike the Philistines. Yahveh responds affirmatively, telling David to go, strike the Philistines, and deliver Keilah.
[1SA.23.3] And the men of David said to him, behold, we are here in Judah, afraid. And also if we go to Qe'ilah, to the encampments of the Philistines... [§]
va'yomru anshei David elav hineh anachnu poh biyhudah yire'im ve'af ki nelech Qe'ilah el ma'arkhot pelishtim.
This verse is from 2 Samuel 23:7. 'Anshei David' means 'the men of David'. 'Elav' means 'to him'. 'Hineh' means 'behold'. 'Poh' means 'here'. 'Biyhudah' means 'in Judah'. 'Yire'im' means 'are afraid'. 'Ve'af ki' means 'and also if'. 'Qe'ilah' is a place name. 'Ma'arkhot' means 'encampments'. 'Pelishtim' means 'Philistines'.
[1SA.23.4] And David added still to ask of Yahveh, and Yahveh answered him and said, "Rise, descend to Qe'ilah, for I am giving the Philistines into your hand." [§]
va-yosef od david li-sh'ol ba-Yahveh so-va-ya'anehu Yahveh va-yomer kum red Qe'ilah ki ani noten et pelishtim be-yadecha.
This verse recounts David inquiring of Yahveh again, and Yahveh responding to him. Yahveh instructs David to rise and descend to Qe'ilah, assuring him that he will deliver the Philistines into his hand. Each word is translated as directly as possible, reflecting the literal meaning without traditional theological interpretations. ‘Va’ means ‘and’, ‘yosef’ means ‘he added’, ‘od’ means ‘still/again’, ‘david’ is the name David, ‘li-sh’ol’ means ‘to ask’, ‘ba-Yahveh’ means ‘of Yahveh’, ‘so-va-ya’anehu’ means ‘and he answered him’, ‘kum’ means ‘rise’, ‘red’ means ‘descend’, ‘Qe'ilah’ is the name Qe'ilah, ‘ki’ means ‘for/because’, ‘ani’ means ‘I’, ‘noten’ means ‘giving’, ‘et’ is a direct object marker, ‘pelishtim’ means ‘Philistines’, ‘be-yadecha’ means ‘in your hand’.
[1SA.23.5] And David and his men went to Keilah and fought with the Philistines. And he drove away their livestock, and struck them with a great blow. And David delivered the inhabitants of Keilah. [§]
vayelech david va'anashav keilah vayilachem bafelishtim vayinhag et miknehem vayach bahm machah gedolah vayosha david et yoshvei keilah.
This verse describes David and his men going to Keilah and fighting the Philistines. They took the Philistines’ livestock, inflicted a great defeat upon them, and David saved the inhabitants of Keilah.
[1SA.23.6] And it happened in the fleeing of Avyatar, son of Akhimelekh, to David at Keilah, that the efod descended into his hand. [§]
Va-yhi bi-vrokh Avyatar ben-Akhimelekh el-David Keilah, efod yarad be-yado.
This verse describes the priest Avyatar, son of Akhimelekh, fleeing to David at Keilah, bringing with him the efod. ‘Va-yhi’ signifies ‘and it happened’. ‘Bi-vrokh’ means ‘in the fleeing of’. ‘El’ means ‘to’. ‘Yarad’ means ‘descended’ or ‘came down’.
[1SA.23.7] It was reported to Saul that David had come to Keilah. And Saul said, "The Gods have made it clear to me that he is confined, unable to enter the city without the gates and bolts being opened." [§]
vayugad leshaul ki-va david ke'ilah vayomer shaul nikhar oto Elohim be-yadi ki nisgar lavo be'ir dlatayim ubriach.
This verse describes Saul learning that David has come to Keilah. Saul then states that the Gods have clearly shown him that David is trapped, unable to escape the city without the gates and bars being opened.
[1SA.23.8] And Saul listened to all the people to go to battle, to descend to Qe'ilah to pursue David and to his men. [§]
vayishma Sha'ul et kol ha'am lamichrama laredet Qe'ilah latsur el David ve'el anashav
This verse describes Saul listening to all the people to go down to Qe'ilah, to pursue David and his men. 'Vayishma' means 'and he listened'. 'Sha'ul' is Saul's name. 'Et' is a grammatical particle. 'Kol' means 'all'. 'Ha'am' means 'the people'. 'Lamichrama' means 'to war/battle'. 'Laredet' means 'to descend/go down'. 'Qe'ilah' is a place name. 'Latsur' means 'to pursue'. 'El' means 'to/toward'. 'David' is David's name. 'Ve'el' means 'and to'. 'Anashav' means 'his men'.
[1SA.23.9] And David knew that Saul was secretly planning evil against him, and he said to Abiathar the priest, "Bring near the ephod." [§]
vayeda david ki alav shaul macharish hara'ah vayomer el evyatar hakohen hagisha ha'epod
This verse describes David learning that Saul is secretly plotting evil against him. David then asks Abiathar the priest to bring the ephod, a priestly garment used for seeking guidance from the Gods.
[1SA.23.10] And David said, "Yahveh, the Gods of Israel, you have truly heard your servant, for Saul is seeking to come to Keilah to destroy the city on my account." [§]
Va-yo-mer David, Yahveh Elohei Yisrael, shama shama avdecha, ki-mevakesh Shaul lavo el-Keilah, leshachet la-ir ba-avuri.
This verse recounts David speaking to Yahveh, the God of Israel. David has heard that Saul is seeking to come to Keilah with the intent to destroy the city because of David’s presence there. The repetition of 'shama' (heard) emphasizes David’s certainty of the information.
[1SA.23.11] Will the people of Keilah hand me over into his hand? Will Saul descend as your servant, Yahveh the Gods of Israel, has heard? Please tell your servant. And Yahveh said, Saul will descend. [§]
Ha-yasgiruni ba'alei Keilah be-yado? Ha-yered Sha'ul ka-asher shama avdecha Yahveh Elohei Yisrael? Hagaed-na le'avdecha. Savoyomer Yahveh yered.
This verse comes from 1 Samuel 23. It depicts David asking if the people of Keilah will hand him over to Saul. He then asks Yahveh, the God of Israel, if Saul will descend (attack), as David's servant has heard. Finally, the verse states that Yahveh responded, saying Saul will descend.
[1SA.23.12] And David said, "Will the lords of Keilah betray me and my men into the hand of Saul?" And Yahveh said, "They will betray [you]." [§]
va'yomer david ha'yasgiroo ba'alei qeelah oti ve'et anashai be'yad shaul va'yomer Yahveh yasgiroo.
This verse recounts David asking if the inhabitants of Keilah will betray him and his men to Saul, and then affirms that Yahveh will betray them. "Va'yomer" means "and he said." "Ba'alei" means "lords" or "owners" and refers to the people of Keilah. "Oti" means "me" and "et anashai" means "and my men". "Be'yad shaul" means "into the hand of Saul." "Yasgiroo" means "will betray".
[1SA.23.13] And David and his men rose up, about six hundred men, and they went out from Keilah and walked where they walked. And it was told to Saul that David had escaped from Keilah, and he ceased to go out. [§]
va-ya-kom da-vid va-a-na-shav ke-shesh-me-ot ish va-ye-tse-u mi-ke-i-la va-yit-hal-chu ba-asher yit-ha-la-chu u-le-sha-ul hu-gad ki-nim-lat da-vid mi-ke-i-la va-yech-dal la-tset.
This verse describes David and his men leaving Keilah. It states that David and approximately 600 men departed from Keilah and went where they went. Saul was informed that David had escaped from Keilah, and as a result, he stopped going out.
[1SA.23.14] And David dwelt in the wilderness in the strongholds, and he dwelt in the mountain in the wilderness of Zif. And Saul sought him all the days, and the Gods did not give him into his power. [§]
vayeshev david bamidbar bametzadot vayeishev bahar bmidbar zif vayvakshehu shaul kol hayamim velo netano Elohim beyado
This verse describes David dwelling in the wilderness and Saul seeking him. Let's break down the names: 'David' remains 'David'. 'Shaul' remains 'Saul'. 'Elohim' is translated as 'the Gods' as it is a plural form. The verb forms describe continuous actions, so 'dwelling' and 'seeking' are appropriate translations. 'Yado' means 'his hand', but translates to 'power' in this context.
[1SA.23.15] And David saw that Saul had gone out to seek his life, and David was in the wilderness of Ziph, in the woods. [§]
Va-yar David ki-yatsa Sha'ul le-vakeish et-nafsho ve-David be-midbar-Zif ba-chorsha.
This verse describes David seeing that Saul has gone out to seek his life. David is in the wilderness of Ziph, in the woods.
[1SA.23.16] And Jonathan, son of Saul, rose and went to David in the woodland, and he strengthened David’s hand in the Gods. [§]
vayakam y’honatan ben-sha’ul vayelech el-david chor’sha vay’chazek et-yado be’elohim
This verse describes Jonathan, son of Saul, going to David in the woodland and strengthening David’s hand in the Gods. “Vayakam” means ‘and he rose’ or ‘and he stood up’. “Y’honatan” is Jonathan. “Ben-sha’ul” means ‘son of Saul’. “Vayelech” means ‘and he went’. “El-david” means ‘to David’. “Chor’sha” means ‘woodland’ or ‘forest’. “Vay’chazek” means ‘and he strengthened’. “Et-yado” means ‘his hand’. “Be’elohim” means ‘in the Gods’.
[1SA.23.17] And God said to him, "Do not fear, for the hand of Saul, my father, will not find you, and you will reign over Israel, and I will be to you as a second. Also, Saul, my father, knows this." [§]
va-yo-mer e-la-yv al-tee-ra kee lo tim-tza-cha yad sha-ool a-vee ve-ata tim-loch al-yis-ra-el ve-ano-chee eh-yeh le-cha le-mish-neh ve-gam sha-ool a-vee yo-deh ken.
This verse contains several names for God. 'El' means 'God'. 'Avi' means 'my father'. The verse discusses Saul and his relationship to another person, with God making promises regarding future kingship. The verb 'ehyeh' means 'I will be'.
[1SA.23.18] And the two of them made a covenant before Yahveh, and David dwelt in the orchard, and Jonathan went to his house. [§]
vayikhr’tu sh’nehem brit lif’nei Yahveh vayeshev David bachorsha viyhonatan halach l’veito.
This verse describes a covenant made between two individuals before Yahveh, and then describes where each of them went afterward. ‘Vayikhr’tu’ means ‘they made’. ‘Sh’nehem’ refers to ‘the two of them’. ‘Brit’ means ‘covenant’. ‘Lif’nei’ means ‘before’. ‘Yahveh’ is the proper name of God. ‘Vayeshev’ means ‘and he sat/dwelt’. ‘David’ is a proper name. ‘Bachorsha’ means ‘in the orchard’. ‘Viyhonatan’ means ‘and Jonathan’. ‘Halach’ means ‘he went’. ‘L’veito’ means ‘to his house.’
[1SA.23.19] And the Ziphites went up to Saul at the hill, saying, “Isn’t David hiding with us in the strongholds in the forest at the hill of the acacia, which is on the right hand of the wilderness?” [§]
Va'yalu zifim el-sha'ul ha-gib'atah le'emor halo david mistater imanu bametzadot bachorsha begi'at hachachilah asher mimin hayishimon.
This verse describes people from Ziph coming to Saul to inform him of David’s location. ‘Va’yalu’ means ‘and they went up’. ‘Zifim’ is the plural form of ‘Ziphites’, people from the town of Ziph. ‘El-Sha’ul’ means ‘to Saul’. ‘Ha-Gib’atah’ means ‘to the hill’. ‘Le’emor’ means ‘to say’ or ‘saying’. ‘Halo’ is a question particle similar to ‘isn’t’ or ‘does’. ‘David’ is David’s name. ‘Mistater’ means ‘hides’. ‘Imanu’ means ‘with us’. ‘Bametzadot’ means ‘in the strongholds’. ‘Bachorsha’ means ‘in the forest’. ‘Begivat hachachilah’ means ‘at the hill of the acacia’. ‘Asher’ means ‘which’ or ‘that’. ‘Mimin hayishimon’ means ‘on the right hand of the wilderness’.
[1SA.23.20] And now, to all the desire of your soul, the king, allow it to descend. And surrender him to us into the hand of the king. [§]
ve'ata lechol avat nafshcha hamelech laredet red velanu hasgiro beyad hamekch.
This verse is spoken to the king and concerns a request to allow a person to be handed over. 'Ve'ata' means 'and now'. 'Lechol avat nafshcha' means 'to all the desire of your soul'. 'Hamelech' means 'the king'. 'Laredet' means 'to descend' or, figuratively, 'to allow'. 'Red' means 'descend' or 'allow'. 'Velanu' means 'and to us'. 'Hasgiro' means 'surrender him'. 'Beyad hamekch' means 'into the hand of the king'.
[1SA.23.21] And Saul said, "You are blessed to Yahveh, for you have had compassion on me." [§]
Va-yo-mer Sha-ul, Bru-chim atem la-Yahveh ki cha-mal-tem a-lai.
This verse comes from 1 Samuel 22:7. 'Va-yo-mer' means 'and he said'. 'Sha-ul' is the name Saul. 'Bru-chim' means 'blessed'. 'atem' means 'you'. 'la-Yahveh' means 'to Yahveh'. 'ki' means 'for' or 'because'. 'cha-mal-tem' means 'you have had compassion'. 'a-lai' means 'on me'. The verse recounts Saul speaking to those who showed him kindness.
[1SA.23.22] Come now, prepare more and know and see the place where His foot will be. Who has seen it there, for God said to me, "Covered it will be." [§]
lekhoo-na hakheenu od udeh-oo u-reu et-mekomo asher tiheyeh raglo mi ra'ahu sham ki amar elai aroom ya'arim hu
This verse is a divine command and a question regarding the place where God's foot will be. It begins with an imperative to prepare more and to know and see the place. It asks who has seen this place, as God told the speaker that it would be covered.
[1SA.23.23] And see and know all the hidden places where it hides, and return to me truthfully, and I will walk with you. And it will be, if it is in the land, that I will search for it throughout all the thousands of Judah. [§]
u'reu u'de'u mikol hamachbo'im asher yitchabe' sham v'shavtem elai el-nachon v'halachti itchem v'hayah im-yeshno ba'aretz v'chifashti oto bechol alfei yehudah.
This verse speaks of hidden things and a search. The speaker instructs people to see and know all the hidden places, return to the speaker truthfully, and the speaker will walk with them. If something is present in the land, the speaker will seek it throughout all the thousands of Judah.
[1SA.23.24] And they rose up and went to Ziph, toward Saul, and David and his men were in the wilderness of Maon, in the Arabah, to the right of the wasteland. [§]
va-ya-koo-moo va-ye-lek-hoo zee-fah lif-nay sha-ool ve-da-veed va-an-a-shav be-mid-bar ma-oon ba-a-ra-vah el ye-meen ha-ye-shee-mon
This verse describes Saul and David and their men going to Ziph. Saul is going *towards* Ziph, while David and his men are in the wilderness of Maon, in the Arabah, to the right of the wasteland. ‘Vayyakumu’ indicates they rose up and went, ‘lifnei’ means ‘before’ or ‘toward’, and ‘be’ indicates location.
[1SA.23.25] And Saul and his men went to search, and they told David, and he descended to the rock and settled in the wilderness of Maon. And Saul heard this and pursued David into the wilderness of Maon. [§]
Va-yelech Sha-ul va-anashav le-va-kesh; va-yagidu le-David va-yered ha-sela va-yeshev be-midbar Ma-on va-yishma Sha-ul va-yirdof acharei David midbar Ma-on.
This verse describes Saul and his men searching for someone, informing David, and David descending to a rock and settling in the wilderness of Maon. Saul then hears about this and pursues David into the wilderness of Maon.
[1SA.23.26] And Saul went from the side of the mountain this way, and David and his men from the side of the mountain this way. And David was hasty to depart from before Saul, and Saul and his men were pursuing David and his men to seize them. [§]
Va-yelek Shaul mi-tzad ha-har mizeh ve-David va-anashav mi-tzad ha-har mizeh va-yehi David nekhfatz la-lekhet mipnei Shaul ve-Shaul va-anashav ot’rim el-David ve-el-anashav le-tafsam.
This verse describes Saul and David each positioning themselves on opposite sides of a mountain. David is anxious to depart from Saul's presence, and Saul and his men are actively pursuing David and his people to capture them. 'Va-yelek' indicates a completed action of going. 'Mi-tzad' means 'from the side of'. 'Mizeh' means 'this'. 'Neh-fatz' signifies haste or anxiety. 'Mipnei' means 'before' or 'from the face of'. 'Ot’rim' means 'are laying siege' or 'are pursuing'. 'Le-tafsam' means 'to seize them'.
[1SA.23.27] And a messenger came to Saul, saying, "Hurry and go, for the Philistines have spread out over the land." [§]
u-mal-akh ba el-sha-ul le-emor ma-ha-ra ve-le-kha ki-pash-tu plish-tim al-ha-aretz
This verse describes a messenger coming to Saul to tell him that the Philistines have spread out over the land and that he must hurry and go. Let's break down the names: 'malakh' means messenger, and is not a name of God. 'Plishitim' refers to the Philistines, a people, and is not a name of God. There are no names of God in this verse.
[1SA.23.28] And Saul returned from the pursuit after David, and he went to meet the Philistines. Therefore, they called that place 'the Rock of Divisions'. [§]
vayashav sha'ul mirdof acharei david vayelech likrat pelishtim al-ken kar'u lamakom hahu selah hamachlkot
This verse describes Saul returning from pursuing David and then going to meet the Philistines. Because of this event, the place was named 'the Rock of Divisions'. 'Sha'ul' is Saul, 'David' is David, 'Pelishtim' is Philistines. 'Mirdof' means pursuit, 'acharei' means after, 'likrat' means towards or to meet, 'makom' means place, and 'hamachlkot' means divisions.
1SA.24
[1SA.24.1] And David went up from there and dwelt in the strongholds of Ein Gedi. [§]
va-ya-al da-vid mi-sham va-ye-shev bi-metz-a-dot ein-ge-di
This verse describes David going up from there and settling in the strongholds of Ein Gedi. 'Va-ya-al' means 'and he went up'. 'Da-vid' is the name 'David'. 'Mi-sham' means 'from there'. 'Va-ye-shev' means 'and he sat/dwelt'. 'Bi-metz-a-dot' means 'in the strongholds'. 'Ein-ge-di' is the name 'Ein Gedi'.
[1SA.24.2] And it was, as Saul returned from after the Philistines, and they told to him, saying, behold, David is in the wilderness of Ein Gedi. [§]
Va-yhi ka-asher shav Sha'ul mei-acharei P'lishtim va-yagidu lo le-emor hineh David b'midbar Ein Gedi.
This verse describes the return of Saul from pursuing the Philistines and the report that is given to him about David's location. 'Va-yhi' means 'and it was'. 'Ka-asher' means 'as' or 'when'. 'Shav' means 'returned'. 'Sha'ul' is Saul's name. 'mei-acharei' means 'from after' or 'from pursuing'. 'P'lishtim' is the Philistines. 'Va-yagidu' means 'and they told'. 'lo' means 'to him'. 'le-emor' means 'saying'. 'hineh' means 'behold' or 'here'. 'David' is David's name. 'b'midbar' means 'in the wilderness'. 'Ein Gedi' is the name of a place.
[1SA.24.3] And Saul took three thousand chosen men from all Israel, and he went to seek David and his men near the rocks of the wild goats. [§]
Va-yikach Sha'ul shloshet alfim ish bahur mi-kol-Yisrael va-yelech le-bakeish et-David va-anashav al-p'nei tzurei ha-ye'elim.
This verse describes Saul taking three thousand chosen men from all of Israel and going to seek David and his men near the rocks of the wild goats. Let's break down the names: 'Sha'ul' is Saul, 'David' is David, and 'Yisrael' is Israel. The verse focuses on Saul's pursuit of David. 'Tzurei ha-ye'elim' literally translates to 'rocks of the wild goats,' describing a geographical location.
[1SA.24.4] And he came to the enclosures of the sheep along the road, and there was a cave, and Saul came to relieve his feet, and David and his men sat in the sides of the cave. [§]
Va-yo-vo el-gid-rot ha-tson al-ha-de-rech ve-sham me-ara va-yo-vo Sha-ul le-ha-sek et-rag-la-v, ve-Da-vid va-a-na-shav be-yer-ktei ha-me-ara yosh-vim.
This verse describes Saul going to relieve himself, while David and his men sit in the cave. Let's break down the names of God (if any) and proper nouns. There are none directly in this verse, but the context often implies 'the Gods' are watching over events. Therefore, we will maintain the literal translations of 'God', 'the Gods', etc. when they would appear in surrounding verses. The words translated here are primarily locational and descriptive.
[1SA.24.5] And the men of David said to him, "Behold, today is the day that Yahveh said to you, 'Behold, I will give your enemies into your hand, and you will do to him as it is good in your eyes.'" And David rose and cut off the corner of Saul’s robe in the field. [§]
Va-yomru anshei David elav, hineh hayom asher amar Yahveh elaycha, hineh anokhi noten et oyveicha beyadecha, ve'asita lo k'asher yitav be'einecha. Va-yakum David vayichrot et k'naf hame'il asher l'Shaul ba-lat.
This verse recounts a moment where David’s men advise him to take action against Saul, whom David has been pursuing. They remind him of a prior word from Yahveh – that Yahveh will deliver Saul into David’s hand, and David is free to do with Saul as he sees fit. David then symbolically cuts off a portion of Saul’s robe, demonstrating he could have killed Saul but chose restraint.
[1SA.24.6] And it happened after that, and the heart of David struck him because he cut the corner belonging to Saul. [§]
Va-yhi akharei-khen, va-yak leiv-David oto al asher karat et-kanaf asher le-Shaul.
This verse describes an event following a previous one, where the heart of David was struck because of something he did concerning the wing (or corner) of Saul. 'Va-yhi' indicates a continuation of narrative. 'Akharei-khen' means 'after that'. 'Va-yak' means 'struck'. 'Leiv-David' is 'the heart of David'. 'Oto' is 'him' or 'it'. 'Al' means 'because of'. 'Asher' is 'that which'. 'Karat' means 'cut'. 'Kanaf' is a corner of a garment or wing. 'Le-Shaul' means 'belonging to Saul'.
[1SA.24.7] And he said to his men, "May it never be to me from Yahveh, if I do this thing to my Lord, to the anointed of Yahveh, to send my hand against him, for the anointed of Yahveh he is." [§]
va-yo-mer la-na-sha-vim cha-lil-ah li mei-yah-veh im-e-eh-seh et-ha-da-var ha-zeh la-do-nai le-mesh-ichach yahveh li-shloch yadi bo ki-mesh-ichach yahveh hu
This verse involves several names for God. "Vayomer" means 'and he said'. "La-nashavim" means 'to his men'. "Chalilah" is an expression of horror or protest. "Li" means 'to me'. "Mei-Yahveh" means 'from Yahveh'. "Im-e-eh-seh" means 'if I do'. "Et-ha-davar ha-zeh" means 'this thing'. "La-Adonai" means 'to my Lord'. "Le-meshichach Yahveh" means 'to the anointed of Yahveh'. "Li-shloch yadi bo" means 'to send my hand against him'. "Ki" means 'for'. "Meshichach Yahveh hu" means 'the anointed of Yahveh, he is'.
[1SA.24.8] And David strengthened his men with words, and he did not allow them to rise up against Saul. And Saul rose from the cave and went on the way. [§]
Va-yishassa David et anashav badvarim velo netanam lakum el Shaul veshaul kam mehammeara va-yelech badarech.
This verse describes David encouraging his men and preventing them from attacking Saul. 'Va-yishassa' means 'and he strengthened'. 'Et anashav' refers to 'his men'. 'Badvarim' means 'with words'. 'Velo netanam' means 'and did not give them'. 'Lakum el Shaul' means 'to rise against Saul'. 'Veshaul kam mehammeara' means 'and Saul rose from the cave'. 'Va-yelech badarech' means 'and went on the way'.
[1SA.24.9] And David rose afterward and went out from the cave and called after Saul, saying, "My Lord, the king." And Saul looked behind him, and David bowed his face to the ground and prostrated himself. [§]
va-ya-kam da-vid a-cha-rei-chen va-ye-tse mei-men ha-me-ara va-yi-kra a-cha-rei sha-ul le-e-mor a-do-nai ha-me-lech va-ya-vet sha-ul a-cha-ra-iv va-yi-kod da-vid a-pa-yim ar-tsa va-yi-shtach-chu.
This verse describes David after fleeing from Saul. It states that David rose, exited the cave, and called out to Saul, addressing him as 'my Lord, the king.' Saul looked back, and David bowed his face to the ground and prostrated himself.
[1SA.24.10] And David said to Saul, “Why do you listen to the words of man, saying, ‘Behold, David seeks your evil’?” [§]
Va-yo-mer David le-Sha-ul la-mah tishma et-divrei Adam le-emor hineh David me-va-kesh ra-at-cha.
This verse begins with 'and David said to Saul'. 'La-mah' means 'why'. 'Tishma' means 'you listen'. 'Et-divrei Adam' means 'the words of man'. 'Le-emor' means 'saying'. 'Hineh' means 'behold'. 'Me-va-kesh' means 'seeks'. 'Ra-at-cha' means 'your evil'. The verse is a question from David to Saul, asking why Saul listens to the words of people who say David is seeking harm to him.
[1SA.24.11] Behold, today your eyes have seen what Yahveh has given to you today in the cave, and he said to kill you. But I had compassion on you, and I said, 'I will not raise my hand against my Lord, for he is the anointed one of Yahveh.' [§]
heen-neh hah-yohm hah-zeh rah-oo ey-ney-kah et ah-sher ne-tahn-kah yahveh hah-yohm beh-yah-dee bah-meh-ah-rah veh-ah-mar leh-hah-rah-geh-kah vah-tah-khas ah-ley-kah vah-oh-mar loh esh-lah-kh yah-dee bah-ah-doh-nee kee mesh-ee-akh yahveh hoo
This verse describes a situation where someone spared the life of the one who was commissioned by Yahveh. The speaker recounts how they saw with their own eyes what Yahveh had given to them today, inside the cave, and how Yahveh told them to kill the person. The speaker then expresses compassion and refuses to raise their hand against the one they call 'my Lord,' because they recognize this person as the anointed one of Yahveh.
[1SA.24.12] And my father, see, even see the edge of your cloak is in my hand, for I cut off the edge of your cloak, and I did not kill you. Know and see that there is no evil or wrongdoing in my hand, and I have not sinned against you. But you are hunting my soul, you are taking it. [§]
ve-avi re'eh gam re'eh et-kenaf me'ilecha be-yadi ki bi-charti et-kenaf me'ilecha ve-lo haragti'cha da'u ure'eh ki ein be-yadi ra'ah va-pesha ve-lo chatati lach ve-atah tzodeh et-nafshi lakachta
This verse is spoken by Jacob to Laban. Jacob is protesting Laban's accusations and asserting his innocence. It details how Jacob worked for Laban for years, enduring hardship, but was never intentionally harmful or deceitful towards him. He is expressing that Laban is unjustly seeking to harm him. Let's break down the key phrases: 've-avi re'eh' means 'and my father, see'. 'kenaf me'ilecha' refers to the 'edge of your cloak'. 'bi-charti' means 'I have cut off'. 'tzodeh et-nafshi' means 'you hunt my soul'.
[1SA.24.13] Yahveh will judge between me and you, and Yahveh will avenge me from you. My hand will not be upon you. [§]
yishpot yevaveh bein-i u-vein-ekha u-nekamani yevaveh mim-ekha ve-yadi lo tihyeh-bakh.
This verse contains several instances of the divine name YHVH, translated as Yahveh. The verb 'yishpot' means 'will judge'. 'Bein-i u-vein-ekha' means 'between me and you'. 'Nekamani' means 'avenge me'. 'Mim-ekha' means 'from you'. 'Yadi lo tihyeh-bakh' means 'my hand will not be upon you'.
[1SA.24.14] As the Ancient One will say, wickedness will come forth from the wicked ones, and my hand will not be against you. [§]
ka-asher yo-mar mish-al ha-kad-mo-nee may-resh-a-eem yet-say re-sha, ve-ya-dee lo tee-heh-bah-ch
This verse uses several key names and words. "Ka-asher" means "as". "Yo-mar" is "he will say". "Mish-al" is "proverb" or "parable". "Ha-kad-mo-nee" is "the ancient one". "May-resh-a-eem" is "from the wicked ones". "Yet-say" means "will come forth" or "will exit". "Re-sha" means "wickedness". "Ve-ya-dee" is "and my hand". "Lo tee-heh-bah-ch" means "will not be upon you". Therefore, the verse speaks of a proverb from the Ancient One regarding wickedness emerging from the wicked ones, and that the hand of the speaker will not be against the listener.
[1SA.24.15] After whom did the king of Israel come forth? After whom are you pursuing? Are you pursuing a dead dog? Are you pursuing a single flea? [§]
akharei mi yatsa melekh yisrael akharei mi ata rodef akharei kelev met akharei parosh echad
This verse is a rhetorical question, likely posed by Elisha to Hazael regarding his pursuit of Israel. It asks after whom the king of Israel came forth, and after whom are you pursuing, comparing the pursuit to chasing a dead dog or a single flea. The verse is meant to diminish the significance of Hazael's pursuit of Israel, suggesting it is pointless and unworthy.
[1SA.24.16] And it will be that Yahveh will be as a judge, and will judge between me and you. And Yahveh will see and will plead my case, and will judge me from your hand. [§]
ve-haya Yahveh le-dayyan ve-shafat bein-i u-veinei-cha ve-yereh ve-yarev et-rivi ve-yishpteni mi-yadecha.
This verse describes a situation where Yahveh will act as a judge. "ve-haya" means "and it will be". "Yahveh" is the proper name of God. "le-dayyan" means "as a judge". "ve-shafat" means "and will judge". "bein-i u-veinei-cha" means "between me and you". "ve-yereh" means "and will see". "ve-yarev" means "and will plead the cause". "et-rivi" means "my case". "ve-yishpteni" means "and will judge me". "mi-yadecha" means "from your hand".
[1SA.24.17] And it happened, when David had finished speaking these things to Saul, that Saul said, “Is this your voice, son of David?” Then Saul raised his voice and wept. [§]
vayhi k’kolot david ledaber et hadvarim ha’eleh el sha’ul vayomer sha’ul hakolekha zeh beni david vayisa sha’ul qolo vayevke
This verse describes a moment after David has spoken words to Saul. Saul then asks if the voice he just heard was David’s, and subsequently raises his voice and weeps.
[1SA.24.18] And God said to David, "You are righteous with me, because you have repaid me goodness, and I have repaid you evil." [§]
Va-yo-mer el-da-vid tza-dik a-ta mi-me-ni ki a-ta ge-mal-ta-ni ha-to-va va-a-ni ge-mal-ti-cha ha-ra-a.
This verse is spoken by God to David. 'Va-yo-mer' means 'and he said'. 'El' means 'to God'. 'David' is a proper noun. 'Tza-dik' means 'righteous'. 'A-ta' means 'you'. 'Mi-me-ni' means 'than me'. 'Ki' means 'because'. 'Ge-mal-ta-ni' means 'you have repaid me'. 'Ha-to-va' means 'the goodness'. 'Va-a-ni' means 'and I'. 'Ge-mal-ti-cha' means 'I have repaid you'. 'Ha-ra-a' means 'the evil'.
[1SA.24.19] And you have declared today that what you did to me was good, that Yahveh delivered me into your hand, and you did not kill me. [§]
veh-ah-tah hig-dah-tah ha-yohm et ah-shehr-ah-see-tah it-tee toh-vah et ah-shehr sig-rah-nee Yahveh be-yah-deh-kah veh-loh hah-rahg-tah-nee.
This verse is spoken by Joseph to his brothers. He is recounting how they initially mistreated him, but ultimately spared his life. Let's break down the names of God. 'Yahveh' is the proper name of God, and will be translated as 'Yahveh'.
[1SA.24.20] And if a man finds his enemy, and you send him away on a good path, then Yahveh will repay you with goodness instead of this day that you have done for me. [§]
vekhi yimtza ish et oyvo veshalho bederech tovah vayahveh yeshalemcha tovah tachat hayom hazeh asher asita li.
This verse describes a situation where a person encounters an enemy and does good to them. It states that Yahveh will reward this kindness. Let's break down each component: 'vekhi' means 'and if'; 'yimtza' means 'finds'; 'ish' means 'a man'; 'et oyvo' means 'his enemy'; 'veshalho' means 'and you send him away'; 'bederech tovah' means 'on a good way/path'; 'vayahveh' means 'and Yahveh'; 'yeshalemcha' means 'will repay you'; 'tovah' means 'good'; 'tachat hayom hazeh' means 'instead of this day'; 'asher asita li' means 'that you have done for me'.
[1SA.24.21] And now, behold, I have known that the messenger will rule, and the kingdom of Israel has been established in your hand. [§]
ve'atah hinneh yada'ti ki maloch timloch ve'kamah be'yadecha mamlechet yisrael
This verse comes from 2 Samuel 3:18. 'Ve'atah' means 'and now'. 'Hinneh' means 'behold'. 'Yada'ti' means 'I have known'. 'Ki' means 'that'. 'Maloch' is a title referring to an angel, or messenger. 'Timloch' means 'you will rule'. 'Ve'kamah' means 'and rose/established'. 'Be'yadecha' means 'in your hand'. 'Mamlechet' means 'the kingdom of'. 'Yisrael' is the name of the nation, Israel.
[1SA.24.22] And now, swear to me by Yahveh, if you will destroy my descendants after me, and if you will annihilate my name from the house of my father. [§]
ve'atah hishba'ah lee b'Yahveh im-takhrit et-zarei akharai ve'im tashmid et-shmee mibeit avi.
This verse is a plea for a promise. The speaker requests an oath sworn by Yahveh (the divine name) concerning the continuation of their lineage and reputation. "ve'atah" means "and now". "hishba'ah" means "swear". "lee" means "to me". "b'Yahveh" means "by Yahveh". "im-takhrit" means "if you destroy". "et-zarei" means "my seed/descendants". "akhrai" means "after me". "ve'im tashmid" means "and if you annihilate". "et-shmee" means "my name". "mibeit avi" means "from the house of my father".
[1SA.24.23] And David swore to Saul, and Saul went to his house. And David and his men went up to the stronghold. [§]
vayishava David leShaul vayelech Shaul el-beyto veDavid va'anashav alu al-hametsudah.
This verse describes David making an oath to Saul, after which Saul returns home. David and his men then go up to the stronghold.
1SA.25
[1SA.25.1] And Samuel died, and all Israel gathered and mourned for him, and they buried him in his house at Ramah. And David arose and descended to the wilderness of Paran. [§]
va-ya-mat shmu-el va-yi-ka-vet-su kol-yis-ra-el va-yi-sfe-du-lo va-yi-kbe-ru-hu be-vei-to ba-ra-mah va-ya-kam da-vid va-ye-red el-mid-bar pa-ran.
This verse describes the death of Samuel and the subsequent mourning of all Israel, his burial in his house at Ramah, and then David’s descent into the wilderness of Paran. The words are fairly straightforward in terms of their literal meaning. ‘Va’ is a conjunction meaning ‘and’. ‘Yomet’ is ‘died’. ‘Shmuel’ is the name Samuel. ‘Yikavetzu’ is ‘gathered’. ‘Kol’ means ‘all’. ‘Yisrael’ is Israel. ‘Yisfedu’ means ‘mourned’. ‘Lo’ means ‘for him’. ‘Yikberuhu’ means ‘buried him’. ‘Be-veito’ means ‘in his house’. ‘Ba-ramah’ means ‘at Ramah’. ‘Yakum’ means ‘rose’ or ‘arose’. ‘Yered’ means ‘descended’ or ‘went down’. ‘El’ means ‘to’. ‘Midbar’ means ‘wilderness’. ‘Pa-ran’ is the name Paran.
[1SA.25.2] And a man was in Maon, and his work was at Carmel. And the man was very great, and he had three thousand sheep and one thousand goats. And it happened, in shearing his flock at Carmel. [§]
ve-ish be-ma'on u-ma'asehu ba-karmel ve-ha-ish gadol me'od ve-lo tson sheloshet-alafim ve-elef izzim vayhi bi-gizoz et-tsonoh ba-karmel.
This verse describes a man who shears his flock at Carmel. 'Ish' means 'man'. 'Ma'on' is a place name. 'Tson' means 'flock' or 'sheep'. 'Izzim' means 'goats'. 'Karmel' is the place name 'Carmel'. 'Ve' is 'and'. 'lo' is 'to him'. 'gadol me'od' is 'very great'. 'vayhi' is 'and it happened'. 'bi-gizoz' is 'in shearing'. 'et' is a direct object marker. 'tsonoh' means 'his flock'.
[1SA.25.3] And the name of the man was Nabal, and the name of his wife was Abigal. And the woman was good of understanding and fair of form, and the man was harsh and bad in his deeds, and he was as a dog. [§]
ve-shem ha-ish Naval ve-shem ishto Avigail ve-ha-isha tovat-sechel vi-fat toar ve-ha-ish kashah ve-ra ma'alalim ve-hu kalibbo.
This verse introduces the characters of Nabal and his wife Abigal. It describes Nabal as harsh and evil in his deeds, and Abigal as intelligent and beautiful. The final phrase 've-hu kalibbo' is somewhat unusual, and is typically understood to mean 'and he is of the dogs' or 'and he is a dog' as an insult representing his character.
[1SA.25.4] And David heard in the wilderness that Nabal was shearing his sheep. [§]
Va-yishma David ba-midbar ki-gozez Naval et-tsono.
This verse describes David hearing in the wilderness that Nabal was shearing his sheep. 'Va-yishma' means 'and heard'. 'David' is a proper noun, the name David. 'Ba-midbar' means 'in the wilderness'. 'Ki' means 'that'. 'Gozez' means 'is shearing'. 'Naval' is a proper noun, the name Nabal. 'Et' is a grammatical particle indicating a definite direct object. 'Tsono' means 'his sheep'.
[1SA.25.5] And David sent ten young men, and David said to the young men, "Go up to Carmel, and you will come to Nabal, and you will ask for him in my name for well-being." [§]
va-yish-lach Da-vid a-seh-rah ne-ah-rim; va-yo-ah-mer Da-vid la-ne-ah-rim a-loo char-meh-lah oo-vah-tem el-nah-val oo-sheh-el-tem-loh beesh-mee leesh-ah-lom.
This verse describes David sending ten young men to Nabal to ask for provisions. 'Va-yish-lach' means 'and he sent'. 'Da-vid' is David. 'A-seh-rah' is ten. 'Ne-ah-rim' is young men. 'Va-yo-ah-mer' is 'and he said'. 'A-loo' is 'go up'. 'Char-meh-lah' is Carmel. 'Oo-vah-tem' is 'and you will come'. 'El-nah-val' is 'to Nabal'. 'Oo-sheh-el-tem-lo' is 'and you will ask for him'. 'Beesh-mee' is 'in my name'. 'Leesh-ah-lom' is 'for peace/well-being'.
[1SA.25.6] And you shall say thus to your life: May you be peace, and may your house be peace, and may all that belongs to you be peace. [§]
Va'amartem koh lechai, v'atah shalom u'veitecha shalom, v'chol asher lecha shalom.
This verse consists of a command to say something to someone. 'Va'amartem' means 'and you will say'. 'Koh lechai' translates to 'thus to your life', implying a blessing. 'V'atah shalom' means 'and you are peace'. 'U'veitecha shalom' translates to 'and your house is peace'. 'V'chol asher lecha shalom' means 'and all that is yours is peace'. The verse is a blessing of peace upon a person, their household, and all their possessions.
[1SA.25.7] And now I have heard that those who shear you are causing you harm. Now, the shepherds who belonged to you were with us, and we did not shame them, nor was anything at all lost to them all the days they were in the vineyard. [§]
ve'atah shamati ki gozz'zim lach attah ha'ro'im asher l'cha hayu imanu lo hechlamnum v'lo nifkad lahem me'umah kol y'mei heyotam bacheremel.
This verse speaks of hearing that shearers are harming someone, and that the shepherds who belonged to that person were with 'us' and were not shamed, nor was anything lost to them during all the days they were in the vineyard.
[1SA.25.8] Ask your young men, and let them tell you, and may the young men find favor in your eyes, because a good day has come upon us. Please give whatever your hand finds to your servants and to your son, to David. [§]
Sha'al et-ne'arecha ve-yagidu lach ve-yim'ts'u ha-ne'arim chen be-einecha ki-al-yom tov banu tena-na et-asher timtsa yadcha la'avadecha ulevincha le-David.
This verse is a request being made, likely to a king or someone in power. It's asking that the individual seek counsel from their young men and that those young men find favor in their eyes. The request is being made because of a good day that has come, and the speaker is asking for whatever the individual’s hand finds to be given to their servants and to their son, David.
[1SA.25.9] And David’s young men came and spoke to Nabal as all these words in the name of David, and they rested. [§]
va-yavo-u na-arei david va-yedab-ru el-naval ke-chol-ha-devarim ha-eleh be-shem david va-yanuchu
This verse describes the young men of David speaking to Nabal on David’s behalf, and then resting. 'Naarei' means 'young men', 'david' is David's name, 'yedabru' means 'they spoke', 'naval' is Nabal's name, 'ke-chol' means 'as all', 'ha-devarim ha-eleh' means 'these words', 'be-shem david' means 'in the name of David', and 'yanuchu' means 'they rested'.
[1SA.25.10] And Nabal responded to the servants of David, and he said, "Who is David, and who is the son of Jesse? Today there are many servants breaking free, each man from before his lord." [§]
Va'yan Naval et avdei David vayomer mi David u'mi ben Yishai hayom rabu avadim hamitpar'tzim ish mip'nei adonai.
This verse recounts Nabal’s response to David’s servants who came to ask for provisions. 'Va'yan' means 'and answered'. 'Naval' is a proper noun, a name. 'Et avdei David' means 'the servants of David'. 'Vayomer' means 'and he said'. 'Mi David' means 'who is David'. 'U'mi ben Yishai' means 'and who is the son of Yishai (Jesse)'. 'Hayom rabu avadim hamitpar'tzim' means 'today there are many servants breaking free'. 'Ish mip'nei adonai' means 'each man from before his lord'.
[1SA.25.11] And I will take my bread and my water, and the slaughter which I slaughtered for my shearers, and I will give it to the people, whom I do not know from where they are. [§]
ve-la-kach-ti et-lach-mi ve-et-mei-mai ve-et-tiv-cha-ti a-sher ta-vach-ti le-goz-zai ve-na-tat-ti la-a-nash-im a-sher lo ya-da-ti ei mi-zeh he-mah.
This verse describes someone taking their food and water, and a slaughtered animal, to give to people they do not know where they came from. 've' means 'and', 'et' is a particle marking the direct object, 'lach-mi' means 'my bread', 'mei-mai' means 'my waters', 'tiv-cha-ti' means 'my slaughter', 'a-sher' means 'which/that', 'ta-vach-ti' means 'I slaughtered', 'le-goz-zai' means 'for my shearers', 'na-tat-ti' means 'I will give', 'la-a-nash-im' means 'to the people', 'ei' means 'where', 'mi-zeh' means 'from this', 'he-mah' means 'they'.
[1SA.25.12] And the young men of David turned and returned and came and told him all these things. [§]
vayahapkhu na'arei-david ledarkam vayashuvu vayavo vayagidu lo kchol hadvarim haeleh
This verse describes the young men of David turning and returning to tell him everything. Let's break down the names of God, even if none are present in this verse, for completeness. 'El' means 'God', 'Elohim' means 'the Gods' because it is a plural form, 'Adonai' means 'my Lord', and 'YHVH' which is often vocalized as 'Jehovah' will be translated as 'Yahveh'. In this specific verse, no names of God are used, so we only need to directly translate the narrative.
[1SA.25.13] And David said to his men, "Gird each man his sword." And they girded each man his sword, and David also girded his sword. And they went up after David, four hundred men, and two hundred sat upon the supplies. [§]
Va-yo-mer David le-anashav hig-ru ish et-char-bo va-yach-geru ish et-char-bo va-yach-gor gam-David et-char-bo va-ya-alu ach-rei David ke-ar-ba me-ot ish u-ma-atim yash-vu al-ha-ke-lim.
This verse describes David instructing his men to arm themselves with swords. He arms himself as well. Four hundred men follow David, while two hundred remain behind to guard the supplies.
[1SA.25.14] And to Abigail, the wife of Nabal, a young man, one of the servants, told, saying, “Behold, David sent messengers from the wilderness to bless our Lord, and he was generous to them.” [§]
ve-la-avi-gil eshet naval higid na'ar echad me-ha-ne'arim le-emor hineh shalach david malachim me-ha-midbar le-varech et adoneinu va-ya'at bahem
This verse recounts a messenger informing Abigail, the wife of Nabal, about envoys sent by David. The verb 'higid' means 'to tell' or 'to declare', and 'na'ar' means 'young man' or 'servant'. The phrase 'et adoneinu' means 'to our Lord'. 'Va-ya'at bahem' means 'and he was generous to them'.
[1SA.25.15] And the men are good to us greatly, and they have not shamed us, and they have not visited us with anything at all all the days of our walking with them while we were in the field. [§]
veha’anashim tobim lanu me’od velo haklamnu velo pakadnu me’umah kol yemei hit’hal’khnu itam bihiyotenu bashadeh.
This verse describes people who are good to the speaker and their companions, and who have not caused them any shame or misfortune during their time spent with them in the field. Let's break down the names of God, though none appear in this verse. 'Elohim' would be 'the Gods', and 'YHVH' would be 'Yahveh'.
[1SA.25.16] A wall was around us, both night and day, all the days that we were with them, shepherding the flock. [§]
khomah hayu aleinu gam-laylah gam-yomam kol-yemei heyoteinu imam roim hatsoan
This verse describes a wall being around them, both night and day, throughout all the days they were with them, shepherding the flock. 'khomah' means wall. 'hayu' means were. 'aleinu' means upon us. 'gam' means also/even. 'laylah' means night. 'yomam' means day. 'kol' means all. 'yemei' means days of. 'heyoteinu' means our being/existence. 'imam' means with them. 'roim' means shepherds. 'hatsoan' means the flock.
[1SA.25.17] And now know and see what you should do, because the wickedness has come to completion against my Lord and against all of his house, and he is a worthless son speaking to him. [§]
ve'atah de'i u're'i mah-ta'asi ki-kaletah hara'ah el-adoneinu ve'al kol-beito, vehu ben-beliya'al midaber elav.
This verse describes a situation where a wife is being informed about the wickedness of her husband. 'Ve'atah' means 'and now'. 'De'i' means 'know'. 'U're'i' means 'and see'. 'Mah-ta'asi' means 'what to do'. 'Ki-kaletah' means 'because has finished/completed'. 'Hara'ah' means 'the wickedness'. 'El-adoneinu' means 'to my Lord'. 'Ve'al kol-beito' means 'and to all his house'. 'Vehu' means 'and he'. 'Ben-beliya'al' means 'son of worthlessness' or 'worthless son'. 'Midaber elav' means 'speaking to him'.
[1SA.25.18] And Abigail hastened and took two hundred loaves of bread and two skins of wine and five sheep fattened and five seahs of roasted grain and one hundred raisins and two hundred cakes of figs and she placed them on the donkeys. [§]
Va-tmah-er Avigayil va-tee-kah m’atayim lechem u-shnayim nivlei-yayin ve-chamesh tzoan asuwot ve-chamesh se’im kali u-me’ah tzimukim u-mateyvim dveilim va-tashem al-ha-chamorim.
This verse describes Abigail quickly gathering provisions to take to David. ‘Va-tmah-er’ means ‘and she hastened’. ‘Avigayil’ is a proper name, Abigail. ‘Va-tee-kah’ means ‘and she took’. ‘M’atayim’ means ‘two hundred’. ‘Lechem’ means ‘bread’. ‘U-shnayim’ means ‘and two’. ‘Nivlei-yayin’ means ‘skins of wine’. ‘Ve-chamesh’ means ‘and five’. ‘Tzoan’ means ‘sheep’. ‘Asuwot’ means ‘fattened’. ‘Ve-chamesh se’im kali’ means ‘and five seahs of roasted grain’. ‘U-me’ah tzimukim’ means ‘and one hundred raisins’. ‘U-mateyvim dveilim’ means ‘and two hundred cakes of figs’. ‘Va-tashem’ means ‘and she placed’. ‘Al-ha-chamorim’ means ‘on the donkeys’.
[1SA.25.19] And she said to her servants, "Pass before me." Behold, I am coming after you. And she did not tell her husband, Nabal. [§]
va-to-mer li-ne-a-rei-ha iv-ru le-fa-nai hi-nei a-cha-rei-chem ba-ah u-le-ee-shah naval lo hig-i-dah
This verse describes a woman instructing her servants to go before her, stating she will follow, and not telling her husband, Nabal, about it. The verbs are in the past tense, indicating completed actions. The names 'Nabal' and 'her husband' are the same person.
[1SA.25.20] And it came to pass, she was riding on the donkey and descending in the secret of the mountain, and behold, David and his men were descending to meet her, and she met them. [§]
ve-ha-ya hee rokhevet al-ha-hamor ve-yoredet be-seter ha-har ve-hineh David va-anashav yordim likrat-ah vatifgosh otam.
This verse describes a meeting between David and a woman riding a donkey. "ve-ha-ya" means "and it came to pass". "hee" means "she". "rokhevet" means "riding". "al-ha-hamor" means "on the donkey". "ve-yoredet" means "and descending". "be-seter ha-har" means "in the secret of the mountain". "ve-hineh" means "and behold". "David va-anashav" means "David and his men". "yordim likrat-ah" means "descending to meet her". "vatifgosh otam" means "and she met them".
[1SA.25.21] And David said, "Truly, I guarded all that belonged to him with falsehood in the wilderness, and nothing was missing from all that was his, not even a small amount. Yet, evil has been repaid to me in place of good." [§]
Ve-david amar, ach la-sheker shamarti et kol asher la-zeh ba-midbar, ve-lo nifkad mi-kol asher lo me-umah, va-yashev li ra'ah tachat tovah.
This verse describes David lamenting that he protected all that belonged to Saul in the wilderness, and nothing was lost from all that belonged to him, yet evil has been repaid to him in return for good.
[1SA.25.22] Thus may the Gods do to the enemies of David, and thus may they increase if I leave any of all that belongs to him until morning, urinating on the wall. [§]
Koh-yah-ah-seh Elohim le-oy-vey Dah-veed ve-koh yo-seef im-ah-shear mee-kol-ah-sher loh ahd-hah-boh-ker mash-teen beh-keer.
This verse contains a vow or wish regarding the fate of David’s enemies. “Koh” indicates ‘thus’ or ‘so’. “Elohim” refers to ‘the Gods’. “Oyvey” means ‘enemies’. “Dahveed” is the name ‘David’. “Yoseef” means ‘add’ or ‘increase’. “Ashair” means ‘leave behind’ or ‘remain’. “Kol asher loh” means ‘all that belongs to him’. “Ad ha-bohker” means ‘until morning’. “Mashteen” means ‘urinates’. “Be-keer” means ‘on the wall’.
[1SA.25.23] And Abigail saw David, and she hurried and descended from upon the donkey, and she fell to the face of David upon her face, and she prostrated herself to the earth. [§]
Va-te-ra A-vi-gal et-Da-vid va-te-ma-her va-te-red me-al ha-cha-mor va-ti-pol le-a-pei Da-vid al-pa-nei-ha va-tis-ta-chu ar-etz.
This verse describes Abigail seeing David and quickly dismounting her donkey to fall before him, prostrating herself on the ground. 'Va-te-ra' means 'and she saw'. 'A-vi-gal' is the name Abigail. 'Et-Da-vid' means 'to David'. 'Va-te-ma-her' means 'and she hurried'. 'Va-te-red' means 'and she descended'. 'Me-al ha-cha-mor' means 'from upon the donkey'. 'Va-ti-pol' means 'and she fell'. 'Le-a-pei Da-vid' means 'to the face of David'. 'Al-pa-nei-ha' means 'upon her face'. 'Va-tis-ta-chu' means 'and she prostrated'. 'Ar-etz' means 'earth'.
[1SA.25.24] And she fell upon his feet and said, “Behold, I, my Lord, have done wrong. Please let your servant speak in your ears, and hear the words of your servant.” [§]
va-tee-pole al-rag-lahv va-to-ah-mer bee-ah-nee ah-doe-nee heh-ah-von oo-teh-dah-ber-nah ah-mah-teh-kah beh-oh-zen-eh-kah oo-shmah et deev-ree ah-mah-teh-kah.
This verse describes a woman falling at a man’s feet and speaking to him. She acknowledges a wrongdoing and asks for him to listen to her words. Let's break down the names of God used: 'Adonai' is used, which we translate as 'my Lord'.
[1SA.25.25] Please, my Lord, do not set your heart against me. Regarding this worthless man, do not consider him based on his name, for as his name is, so is he – a fool is his name, and foolishness is with him. And I am your servant; I did not see the young men your Lord sent. [§]
al-na yasim adonai et-libbo el-ish habliya'al hazeh al-naval ki kishmo ken-hu naval shmo u-nevalah immo va-ani amatecha lo ra'iti et-na'arei adonai asher shalachtah
This verse is spoken by Hannah to Eli the priest, as she is praying for a child. She is earnestly requesting that my Lord not set his heart against her, seeing her distress. She connects the name 'Naval' (meaning 'fool') to the character of a man who is foolish in his actions, and implies she is like that man, therefore deserving of his compassion. She states she is your servant, and did not see the young men your Lord sent.
[1SA.25.26] And now, my Lord, as Yahveh lives and your soul lives, because Yahveh has restrained you from coming with blood, and may He save your hand for yourself. And now may your enemies become as outcasts, and those who seek evil against my Lord. [§]
ve'atah adonai chai-yahveh vechai-nafshcha asher mna'cha yahveh mibo bedamim vehoshea yadcha lach ve'atah yihyu kenaval oyvecha vehamvakshim el-adonai ra'ah.
This verse contains several key names and phrases. "adonai" means "my Lord". "yahveh" is the proper name of God. "chai" means "living". "nafshcha" means "your soul". "mna'cha" means "restrained you". "bedamim" means "with blood". "hoshea" means "save". "oyvecha" means "your enemies". "hamvakshim" means "those who seek". "ra'ah" means "evil". The verse is a vow and a declaration of divine protection, combined with a curse upon enemies.
[1SA.25.27] And now, this blessing that your servant has brought to my Lord, and it will be given to the young men who walk with my Lord. [§]
ve'atah habrachah hazot asher hevia shifchatecha la'Adonai ve'nittnah lanearim hamithalechim beraglei Adonai.
This verse describes a blessing brought by a servant to 'my Lord' and intended for the young men who walk with 'my Lord'. The verse uses 'Adonai' which refers to a human master or lord, but in this context, likely refers to a powerful person being addressed as such.
[1SA.25.28] Please bear the transgression of your servant. For Yahveh will do what He does for my Lord, a faithful house. For my Lord fights in the wars of Yahveh, and evil will not be found in you during your days. [§]
sa na lepesha amatecha ki asah ya'aseh Yahveh laAdonai bayit ne'eman ki milchamot Yahveh Adonai nilcham veraha lo timatzei becha miyamecha.
This verse is a plea for forgiveness and acknowledges Yahveh's role in establishing a loyal house for 'my Lord'. It asserts that 'my Lord' fights in Yahveh's wars, and no evil will be found with him during his days.
[1SA.25.29] And humankind rose up to pursue you, and to seek your soul, and the soul of my Lord will be bound up in the bundle of life with Yahveh, the Gods of you, and the soul of your enemies will be flung into the palm of the sling. [§]
va-ya-kom a-dam li-re-def-ka u-le-va-kesh et naf-she-cha ve-ha-ya-ta nefesh a-do-nai tze-ru-ra bi-tze-ror ha-cha-yim et Yahveh Elohei-cha ve-et nefesh oy-vei-cha yi-ka-le-e-na be-toch kaf ha-ka-la.
This verse describes a situation where someone is pursuing another to take their life. It speaks of God as a protective force, shielding the soul of the pursued and casting the souls of their enemies into a sling. Let's break down the key terms: 'Adam' here means humankind, or someone. 'Re-def-ka' means to pursue. 'Naf-she-cha' means your soul. 'A-do-nai' means my Lord. 'Tze-ru-ra' means bound up. 'Ha-cha-yim' means life. 'Yahveh Elohei-cha' means Yahveh, the Gods of you. 'Oy-vei-cha' means your enemies. 'Yi-ka-le-e-na' means will be flung. 'Kaf ha-ka-la' means the palm of the sling.
[1SA.25.30] And it will be that Yahveh will do for my Lord according to all that He has spoken concerning the goodness towards you, and He will command you to be a leader over Israel. [§]
ve-ha-yah kee ya-ah-seh Yahveh la-Adonai ke-kol ah-sher di-ber et-ha-to-vah ah-lay-kha ve-tzee-vka le-nagid al-Yis-ra-el
This verse describes a future event where Yahveh will act for my Lord, fulfilling all the good He has spoken concerning you, and will command you to be a leader over Israel. Let's break down the names: Yahveh is the proper name of God, and we'll translate it literally. Adonai means 'my Lord', and we will translate it literally. The rest of the words are descriptive verbs and nouns.
[1SA.25.31] Let not this be to you a stumbling, and a stumbling of heart to my Lord, and to shed blood without cause, and to save my Lord for him. And may Yahveh be good to my Lord, and remember your servant. [§]
Velo tihyeh zot lacha לפוקה ulemikhshol lev laAdonai ulishekha-dam khinam ulehoshiya Adonai lo. Veheiteev Yahveh laAdonai vezakharta et-amatekha.
This verse contains a complex set of clauses expressing a desire to avoid causing trouble for 'my Lord' and requesting Yahveh's favor. It’s a plea for guidance and remembrance. 'Zot' means 'this'. 'Lacha' means 'to you'. 'Lefukah' means 'to a stumbling'. 'Ulemikhshol' means 'and to a stumbling'. 'Lev' means 'heart'. 'LaAdonai' means 'to my Lord'. 'Lishekha-dam' means 'to shed blood'. 'Khinam' means 'without cause'. 'Ulehoshiya' means 'and to save'. 'Lo' means 'to him'. 'Veheiteev' means 'and may be good'. 'Yahveh' is the proper name of God. 'Vezakharta' means 'and you shall remember'. 'Et-amatekha' means 'your servant'.
[1SA.25.32] And David said to Abigail, "Blessed is Yahveh, the God of Israel, who sent you this day to meet me." [§]
Va-yo-mer Da-vid la-a-vi-gal, ba-ruch Yahveh Elohei Yis-rae-el, a-sher sh'la-chech ha-yom ha-zeh li-kra-ti.
This verse comes from 1 Samuel 25:31. 'Va-yo-mer' means 'and said'. 'Da-vid' is David. 'La-a-vi-gal' means 'to Abigail'. 'Ba-ruch' means 'blessed'. 'Yahveh' is the divine name. 'Elohei' means 'God of'. 'Yis-rae-el' is Israel. 'A-sher' means 'that'. 'Sh'la-chech' means 'you sent'. 'Ha-yom' means 'today'. 'Ha-zeh' means 'this'. 'Li-kra-ti' means 'to meet me'.
[1SA.25.33] And blessed is your purpose, and blessed are you, which completed me this day from coming in blood, and may you save my hand to me. [§]
oo-vah-rookh ta-ahme-khah oo-vah-rookhah aht-tah ah-sher khlee-tee-nee hah-yohm hah-zeh mee-boh bee-dah-meem veh-ho-sheh yah-dee lee
This verse contains several key words needing literal translation. "Baruch" means blessed. "Ta'amecha" refers to your taste or purpose. "Atah" is you. "Asher" means which or that. "Kilitini" means consumed or completed me. "Hayom hazeh" means this day. "Mibbo" means from. "Bedamim" means in blood. "Hoshea" means to save or deliver. "Yadi" means my hand. "Li" means to me.
[1SA.25.34] But the living Yahveh, the Gods of Israel, is the one who prevented me from evil to you. For if you had not hastened and come to meet me, surely a fool would have remained until the light of the morning, urinating on the wall. [§]
ve'ulam chai-yahveh elohei yisra'el asher mena'ani mehara' otach ki lulei mihart' vatavo'i likrati ki im-notar lenaval ad-or haboker mashtin bekir.
This verse contains a complex sentence structure and deals with a situation where someone was prevented from doing harm. 've'ulam' is a conjunction meaning 'but' or 'however'. 'chai-yahveh' means 'the living Yahveh'. 'elohei yisra'el' means 'the Gods of Israel'. 'asher' means 'that' or 'who'. 'mena'ani' means 'prevented me'. 'mehara' means 'from evil'. 'otach' refers to 'you'. 'lulei' means 'if not'. 'mihart' means 'you hastened'. 'vatavo'i' means 'and you came'. 'likrati' means 'to meet me'. 'im-notar' means 'if remaining'. 'lenaval' means 'to a fool'. 'ad-or haboker' means 'until the light of the morning'. 'mashtin bekir' means 'urinating on the wall'.
[1SA.25.35] And David took from her hand that which she had brought to him, and to her he said, "Peace to your house. See, I have heard your voice, and I have shown you favor." [§]
Va-yikach David mi-yadah et asher heviah lo ve-lah amar ali le-shalom le-beitach re'i shamati be-kolech va-essa panayich.
This verse describes David receiving something from a woman and then speaking to her. 'Va-yikach' means 'and he took'. 'David' is the proper name, David. 'Mi-yadah' means 'from her hand'. 'Et asher heviah lo' means 'that which she brought to him'. 'Ve-lah amar' means 'and to her he said'. 'Ali le-shalom le-beitach' translates to 'peace to your house'. 'Re'i' is 'see'. 'Shamati be-kolech' means 'I have heard your voice'. 'Va-essa panayich' means 'and I lifted up your face' (an idiom for showing favor).
[1SA.25.36] And Abigail came to Nabal, and behold, he was holding a feast in his house, like the feast of a king, and Nabal’s heart was good because of it, and he was drunk to excess. And she did not tell him any matter, either small or great, until the light of the morning. [§]
Va-tavo Avigail el-Naval ve-hinei-lo mishteh be-veito kemishte hamelech ve-lev Naval tov alav ve-hu shikhor ad-meod ve-lo higidah lo davar katon ve-gadol ad-or haboker.
This verse describes Abigail approaching Nabal while he is holding a large feast. His heart is good because of the feast, and he is very drunk. Abigail does not tell him anything, either small or large, until morning.
[1SA.25.37] And it was in the morning, at the going out of the wine from Naval, and his wife told him these things, and his heart died within him, and he became like stone. [§]
Va-yhee ba-boker be-tse'at ha-yayin mi-naval va-tagged-lo ishto et-ha-dvarim ha-elleh va-yamat libbo be-kirbo ve-hu haya le-even.
This verse describes a man from Naval who, upon hearing news from his wife in the morning, experienced great distress and became like stone. 'Va-yhee' means 'and it was'. 'Ba-boker' means 'in the morning'. 'Be-tse'at' means 'at the going out of'. 'Ha-yayin' means 'the wine'. 'Mi-naval' means 'from Naval'. 'Va-tagged-lo' means 'and she told him'. 'Ishto' means 'his wife'. 'Et-ha-dvarim ha-elleh' means 'these things'. 'Va-yamat libbo' means 'his heart died'. 'Be-kirbo' means 'within him'. 'Ve-hu haya le-even' means 'and he became like stone'.
[1SA.25.38] And it was, as ten days had passed, that Yahveh afflicted Nabal, and he died. [§]
va-yhi ka-a-seret ha-ya-mim va-yigof Yahveh et-Naval va-yamot
This verse describes the death of Nabal. 'Va-yhi' means 'and it was'. 'Ka-a-seret ha-yamim' means 'as ten days'. 'Va-yigof' means 'and afflicted'. 'Yahveh' is the proper name of God. 'Et-Naval' indicates Nabal as the object of the verb. 'Va-yamot' means 'and he died'.
[1SA.25.39] And David heard that Nabal had died, and he said, “Blessed be Yahveh, who has greatly avenged the wrong done to me by the hand of Nabal, and who has protected my servant from harm. And Yahveh has returned the evil of Nabal upon his own head.” And David sent messengers and spoke to Abigail, to take her for himself as a wife. [§]
va-yishma David ki met Naval va-yomer baruch Yahveh asher rab et riv cherpati miyad Naval veet avdo chasaq meraha veet ra'at Naval heshiv Yahveh bero'sho va-yishlach David va-yedaber ba-Avigail lekahta lo leisha.
This verse recounts David learning of Nabal's death and praising Yahveh. David acknowledges that Yahveh has vindicated him from Nabal's insults and protected his servants from harm. He also states that Yahveh has repaid Nabal for his wickedness. Finally, David sends messengers to Abigail to propose marriage.
[1SA.25.40] And the servants of David came to Abigail the Carmelitess and spoke to her, saying, "David sent us to you to take you for him as a wife." [§]
va-yo-voo av-day da-veed el a-vee-gail ha-kar-meh-lah va-ye-dab-roo ei-lay-ha lei-mor da-veed shla-cha-nu ei-laich le-ka-tech ech-lo le-ish-ah.
This verse describes the servants of David approaching Abigail the Carmelitess and speaking to her. They tell her that David has sent them to ask for her hand in marriage. 'Va-yo-voo' means 'and they came'. 'Av-day' means 'servants'. 'Da-veed' is 'David'. 'El' means 'to'. 'A-vee-gail' is 'Abigail'. 'Ha-kar-meh-lah' means 'the Carmelitess'. 'Va-ye-dab-roo' means 'and they spoke'. 'Ei-lay-ha' means 'to her'. 'Lei-mor' means 'saying'. 'Shla-cha-nu' means 'he sent us'. 'Ei-laich' means 'to you'. 'Le-ka-tech' means 'to take'. 'Ech-lo' means 'you for him'. 'Le-ish-ah' means 'as a wife'.
[1SA.25.41] And she rose and bowed with her face to the ground, and said, "Behold, your maidservant is for a maid to wash the feet of the servants of my Lord." [§]
va-ta-kam va-tis-ta-chu a-pa-yim ar-tzah va-to-mer hin-neh a-ma-tech-ah le-shif-chah li-re-choz rag-lei av-dei a-do-nai.
This verse describes a woman rising and bowing face down to the ground, and then speaking to someone. She offers herself as a maidservant to wash the feet of the servants of my Lord.
[1SA.25.42] And Abigail quickly rose and rode upon the donkey, with her five young women walking beside her. And she went after the messengers of David, and she became for him a wife. [§]
va-tmah-er va-ta-kam a-vee-gale va-tee-rach-av al-ha-cha-mor ve-cha-mesh na-a-rote-ha ha-hole-chot le-rag-lah va-tay-lech a-cha-ray mal-a-chei da-veed va-tay-hee-lo le-ish-ah
This verse describes Abigail quickly rising and riding on a donkey with her five attendants, following the messengers of David, and becoming his wife. Let's break down the names: 'David' remains 'David'. 'Abigail' is a proper name and remains 'Abigail'. The 'messengers of David' are literally 'the messengers of David'.
[1SA.25.43] And David took Ahinoam from Jezreel, and she also became one of two wives to him. [§]
ve'et-akhinoham lakakh david miyizre'el vatihyeina gam-shteihen lo lenashim.
This verse describes David taking Ahinoam from Jezreel as a wife, in addition to another wife he already had. "ve'et" means "and". "akhinoham" is the name Ahinoam. "lakakh" means "he took". "david" is the name David. "miyizre'el" means "from Jezreel". "vatihyeina" means "and she became". "gam" means "also". "shteihen" means "two of them". "lo" means "to him". "lenashim" means "as wives".
[1SA.25.44] And Saul gave Michal, his daughter, the wife of David, to Palti son of Laish, who was from Gallim. [§]
Ve-shaul natan et-mikhal bito ishet David le-pal-ti ben-laish asher migalim.
This verse describes Saul giving Michal, his daughter, who was the wife of David, to Palti son of Laish, who was from Gallim. Each word is translated literally, with attention to the grammatical structure of the original Hebrew. "Ve" means 'and', "natan" means 'gave', "et" is a direct object marker, "mikhal" is a name, "bito" means 'his daughter', "ishet" means 'wife of', "David" is a name, "le-pal-ti" means 'to Palti', "ben" means 'son of', "laish" is a name, and "asher" means 'who' or 'from'. "Migalim" is a place name.
1SA.26
[1SA.26.1] And the Ziphites came to Saul at the height, to say, “Surely David is hiding at the height of the acacia, before the wilderness.” [§]
Va-yo-voo ha-zee-feem el-Sha-ool ha-giv-ah-tah le-emor ha-lo Da-veed mees-ta-teir be-giv-at ha-cha-chee-lah al pe-nei ha-yesh-ee-mon.
This verse describes the Ziphites coming to Saul to inform him of David’s hiding place. 'Va-yo-voo' means 'and they came'. 'Ha-zee-feem' is 'the Ziphites'. 'El-Sha-ool' means 'to Saul'. 'Ha-giv-ah-tah' means 'the height' or 'the hill'. 'Le-emor' means 'to say'. 'Ha-lo' means 'is it not?' or 'surely'. 'Mees-ta-teir' means 'hides'. 'Be-giv-at ha-cha-chee-lah' means 'at the height of the acacia'. 'Al pe-nei ha-yesh-ee-mon' means 'before the wilderness'.
[1SA.26.2] And Saul rose and went down to the Wilderness of Ziph, and with him were three thousand young men of Israel to seek David in the Wilderness of Ziph. [§]
Va-ya-kom Sha-ul va-ye-red el-mid-bar-zif ve-ito shlo-shet-a-laf-im ish be-chu-rei Yis-ra-el le-va-kesh et-Da-vid be-mid-bar-zif.
This verse describes Saul going down into the Wilderness of Ziph to seek David. 'Va-ya-kom' means 'and rose/stood up'. 'Sha-ul' is Saul's name. 'Va-ye-red' means 'and he went down'. 'Mid-bar' means wilderness. 'Zif' is the name of the wilderness. 'Ve-ito' means 'and with him'. 'Shlo-shet-a-laf-im' is 'three thousand'. 'Ish' means 'man/people'. 'Be-chu-rei' means 'young men/chosen ones'. 'Yis-ra-el' is Israel. 'Le-va-kesh' means 'to seek'. 'Et' is a direct object marker. 'Da-vid' is David's name. The second 'be-mid-bar-zif' repeats 'in the wilderness of Ziph'.
[1SA.26.3] And Saul camped at Gilgal, which is before the wilderness, by the road. And David was sitting in the wilderness. And he saw that Saul came after him into the wilderness. [§]
va-yikhan sha'ul be-give'at ha-khakhilah asher al-pnei ha-yeshimon al-ha-daderekh ve-david yoshev bamidbar va-yar' ki va sha'ul akharav ha-midbarah.
This verse describes Saul camping at Gilgal and David residing in the wilderness. David then perceives that Saul is pursuing him into the wilderness.
[1SA.26.4] And David sent spies, and he learned that Saul came to Nachon. [§]
va-yish-lakh Da-vid me-rag-gim va-ye-da ki-va Sha-ul el-Nachon
This verse describes David sending out spies and learning that Saul is coming to Nachon. 'Va-yish-lakh' means 'and he sent'. 'Da-vid' is the name David. 'Me-rag-gim' means 'spies'. 'Va-ye-da' means 'and he knew'. 'Ki-va' means 'that came'. 'Sha-ul' is the name Saul. 'El' means 'to'. 'Nachon' is the name of a place.
[1SA.26.5] And David rose and came to the place where Saul had camped, and David saw the place where Saul lay, and Avner son of Ner, commander of his army, and Saul was lying in the circle, and the people were camped around him. [§]
Va-ya-qam Da-vid va-ya-vo el-ha-ma-kom a-sher chanah-sham Sha-ul; va-yar Da-vid et-ha-ma-kom a-sher shachav-sham Sha-ul ve-Av-ner ben-Ner sar-tzeva-o; ve-Sha-ul shochev ba-ma-ge-lah ve-ha-am chonim sevivotav.
This verse describes David approaching Saul’s encampment and observing Saul’s location within it. 'Va-ya-qam' means 'and David rose'. 'Va-ya-vo' means 'and he came'. 'Ha-ma-kom' means 'the place'. 'Chanah-sham' means 'there Saul camped'. 'Va-yar' means 'and David saw'. 'Shachav-sham' means 'there Saul lay'. 'Sar-tzeva-o' means 'commander of his army'. 'Ba-ma-ge-lah' means 'in the circle'. 'Chonim' means 'are camped'. 'Sevivotav' means 'around him'.
[1SA.26.6] And David answered and said to Achimelech the Hittite and to Avishai son of Zeruyah, brother of Yoav, saying, “Who will descend with me to Saul to the camp?” And Avishai said, “I will descend with you.” [§]
Va-yaan David va-yomer el-Achimelech ha-Chitti ve-el-Avishai ben-Zeruyah achi Yoav le-emor mi-yered itti el-Shaul el-ha-machaneh va-yomer Avishai ani ered imach.
This verse describes David asking who will accompany him to Saul’s camp. 'Va-yaan David' means 'and David answered'. 'Va-yomer' means 'and he said'. 'el-Achimelech ha-Chitti' is 'to Achimelech the Hittite'. 've-el-Avishai ben-Zeruyah achi Yoav' means 'and to Avishai son of Zeruyah, brother of Yoav'. 'le-emor' means 'to say'. 'mi-yered itti el-Shaul el-ha-machaneh' means 'who will descend with me to Saul to the camp'. 'va-yomer Avishai ani ered imach' means 'and Avishai said, “I will descend with you.”'
[1SA.26.7] And David and Abishai came to the people at night, and behold, Saul was lying asleep within the circle, and his spear was stuck in the ground by his head. And Abner and the people were lying around him. [§]
va-yo-vo da-vid ve-a-vi-shai el-ha-am la-yla ve-hi-ne sha-ul sho-kev ya-shen ba-ma-ge-la ve-cha-ni-to me-u-ka-ba-a-retz me-ra-sho-tav ve-av-ner ve-ha-am shoch-vim se-vi-votav.
This verse describes David and Abishai arriving amongst the people at night. Saul is found sleeping in the circle, his spear stuck in the ground near his head. Abner and the people are sleeping around him.
[1SA.26.8] And Avishai said to David, "The Gods have delivered your enemy today into your hand, and now let me strike him once with the spear and finish him off, and I will not leave him alive." [§]
Va-yo-mer A-vi-shai el-Da-vid, Si-gar Elohim ha-yom et-oy-iv-cha be-yad-echah, ve-atah akhen-nu na be-chanit u-va-aretz pa-am achat ve-lo eshneh lo.
This verse is spoken by Avishai to David. It suggests that 'the Gods' have delivered David’s enemy into his hand today. Avishai then proposes to finish off the enemy with a spear thrust and ensure he does not survive. 'Sigar' means to deliver or entrust. 'Elohim' is the Gods, a plural form. 'Yom' means day. 'Oyiv' means enemy. 'Yad' means hand. 'Atah' means you. 'Akhen-nu' means to finish him off. 'Chanit' means spear. 'Pa-am' means time, here translated as 'once'. 'Achat' means one. 'Eshneh' means to change, here meaning to leave him alive. 'Lo' is a negative particle.
[1SA.26.9] And David said to Abishai, "Do not destroy him, for who has sent his hand against the anointed of Yahveh, and be blameless?" [§]
Va-yo-mer Da-vid el-A-vi-shai al-ta-sh-chit-eh-hu ki mi sha-lach ya-do bi-me-shi-ach Yah-veh ve-nee-keh.
This verse is from 2 Samuel 24:14. David speaks to Abishai, prohibiting him from killing Saul, reasoning that no one should lay a hand upon the anointed of Yahveh, and to do so would be unforgivable. 'Va-yo-mer' means 'and he said'. 'El' means 'to'. 'Al' means 'not'. 'Ta-sh-chit-eh-hu' is a command meaning 'destroy him'. 'Ki' means 'for' or 'because'. 'Mi' means 'who'. 'Sha-lach ya-do' means 'sent his hand' or 'laid a hand'. 'Bi-me-shi-ach' means 'upon the anointed one'. 'Yahveh' is the divine name. 'Ve-nee-keh' means 'and be cleansed' or 'and be blameless'.
[1SA.26.10] And David said, "Living Yahveh, but if Yahveh will strike me, or my day comes and I die, or I descend in battle and perish..." [§]
Va-yo-mer David, chai-Yahveh, ki im-Yahveh yi-ga-fen-nu, o yo-mo ya-vo va-met, o ba-mil-cha-mah ye-red ve-nis-pah.
This verse contains a vow made by David. He swears by Yahveh that if he does not avenge himself on his enemies, or if he dies of old age, or if he dies in battle, then Yahveh will strike him down. 'Chai' means 'living'. 'Ki im' translates to 'but if'. 'Yi-ga-fen-nu' means 'will strike us/me'. 'Va-met' means 'and dies'. 'Ve-nis-pah' means 'and perishes'.
[1SA.26.11] Far be it from me, from Yahveh, to extend my hand against Yahveh's anointed one. And now, please take the spear that is at his head, and the flask of water, and let us go. [§]
Khalilah li meiYahveh mishloach yadi bimshiach Yahveh ve'atah kah-na et-hachannit asher merashotav ve'et-tzaphachat hamayim venelechah lanu.
This verse contains several names for God. 'Yahveh' is the proper name of God, and is translated as 'Yahveh'. 'MeiYahveh' literally means 'from Yahveh' or 'of Yahveh', but in context means 'from Yahveh's hand'. 'Mshiach Yahveh' literally means 'the anointed of Yahveh', or 'Yahveh's anointed one'. The other words are descriptive actions and objects.
[1SA.26.12] And David took the spear and the water jug from the head of Saul, and they went away, and no one saw, and no one knew, and no one awoke, for they were all sleeping, for a sleep from Yahveh had fallen upon them. [§]
Va-yik-akh Da-vid et-ha-khan-it ve-et-tzap-pakhat ha-ma-yim me-ro-shotei Sha-ul va-ye-le-khu la-hem ve-ein ro-eh ve-ein yo-de-a ve-ein me-kitz ki kul-lam ye-she-nim ki tar-de-mat Yahveh nap-lah a-lei-hem.
This verse describes David taking Saul’s spear and water jug while Saul and his men slept. The verse emphasizes that no one saw David take these items, as a deep sleep from Yahveh had fallen upon them all.
[1SA.26.13] And David crossed the crossing and stood on the head of the mountain from a distance. Very great was the place between them. [§]
va-ya-avor David ha-ayer va-ya-amod al-rosh-ha-har me-rachok rav ha-makom bein-eihem.
This verse describes David crossing the Jordan River and positioning himself on the mountain ridge at a distance. "ayer" refers to the crossing point or the Jordan river itself. "makom" literally means 'place,' but here it signifies distance. "Bein-eihem" translates as 'between them'.
[1SA.26.14] And David called to the people and to Abner son of Ner, saying, "Will you not answer, Abner?" And Abner answered and said, "Who are you that you called to the king?" [§]
Va-yik-ra Da-vid el-ha-am ve-el-Av-ner ben-Ner le-e-mor ha-lo ta-a-neh Av-ner va-ya-an Av-ner va-yo-a-mer mi a-tah ka-ra-tah el-ha-me-lech.
This verse describes a situation where David calls to the people and to Abner, son of Ner. He asks Abner if he will answer. Abner responds by asking who David is to call to the king.
[1SA.26.15] And David said to Avner, "Are you not a man, and is there anyone like you in Israel? And why did you not guard your Lord the king, for one of the people came to destroy the king, your Lord?" [§]
Va-yo-mer David el Avner ha-lo ish ata u-mi ka-mo-kha be-Yisrael ve-la-ma lo sha-marta el adonecha ha-melech ki va echad ha-am le-hashchit et ha-melech adonecha.
This verse is David speaking to Avner. David asks Avner why he did not protect the king, as someone among the people came to destroy the king, his Lord. 'Va-yo-mer' means 'and he said'. 'El' means 'to'. 'Ha-lo' means 'are you not'. 'Ki' means 'for, because'. 'Echad' means 'one'. 'Ha-am' means 'the people'. 'Le-hashchit' means 'to destroy'. 'Et' is a particle marking the definite object.
[1SA.26.16] That thing which you have done is not good. Yahveh lives, for you are children of death, since you did not guard your Lords, your anointed one of Yahveh. And now, behold the king’s spear and the swelling of the waters from his head. [§]
lo-tov ha-davar ha-zeh asher asita chai-Yahveh ki benei-mavet atem asher lo-shmartem al-Adoneichem al-Meshich Yahveh ve-atah re'eh ei-chanit ha-melech ve-et-tsappachat ha-mayim asher me-rashotav.
This verse expresses disapproval of an action taken, stating that it is not good. It appeals to Yahveh as a living witness and declares those who acted as 'children of death' for failing to guard their Lord and the anointed one of Yahveh. It ends with a statement to look at the king’s spear and the swelling of the waters from his temples.
[1SA.26.17] And Saul knew the voice of David, and he said, "Is this your voice, my son, David?" And David said, "My voice, my Lord, the king." [§]
vayacher Shaul et-kol David vayomer hakolecha zeh beni David vayomer David koli adonai hammelech.
This verse describes Saul recognizing David's voice. 'Vayacher' means 'and Saul knew'. 'Et-kol' indicates 'the voice of'. 'Hakolecha' means 'is this your voice?'. 'Beni' means 'my son'. 'Adonai' means 'my Lord'. 'Hammelech' means 'the king'.
[1SA.26.18] And he said, “Why is this, my Lord, pursuing after your servant? For what have I done, and what evil is in my hand?” [§]
Va-yo-mer la-mah zeh adonai ro-def ach-arei av-do ki meh a-si-ti u-mah be-ya-di ra-ah.
This verse is spoken by Saul to Samuel. It expresses Saul's bewilderment and complaint regarding Samuel's pursuit of him. 'Va-yo-mer' means 'and he said'. 'La-mah zeh' means 'why this'. 'Adonai' is 'my Lord'. 'Ro-def' means 'pursuing'. 'Ach-arei' means 'after'. 'Av-do' means 'my servant'. 'Ki' means 'for'. 'Meh' means 'what'. 'A-si-ti' means 'I have done'. 'U-mah' means 'and what'. 'Be-ya-di' means 'in my hand'. 'Ra-ah' means 'evil'.
[1SA.26.19] And now, please let my Lord the king hear the words of your servant. If Yahveh has stirred you up against me, may the moon bring an offering. And if humankind has cursed me before Yahveh, because they have banished me today from attaching myself to the inheritance of Yahveh, saying, “Go, serve other Gods,” [§]
ve'atah yishma na adonai hammelech et divrei avdo im yevave hesitecha bi yarach minchah ve'im benei ha'adam arurim hem lifnei yevave ki gershuniy hayyom mehistapech benachalat yevave le'emor lech avod elohim acherim.
This verse is a plea to the king. The speaker asks the king to hear his words, suggesting that either Yahveh has incited the king against him, or humankind has cursed him before Yahveh, resulting in his banishment from inheriting property belonging to Yahveh. He is told to serve other gods as a result.
[1SA.26.20] And now, may my blood not fall to the ground before the face of Yahveh, for the king of Israel has gone out to seek one louse, as one who calls pursues in the mountains. [§]
ve'atah al-yipol dami artzah mineged p'nei Yahveh ki-yatsa melekh Yisrael livakeish et-parosh echad ka'asher yirdof ha-koreh beharim.
This verse comes from 2 Samuel 14:7. 've'atah' means 'and now'. 'al-yipol' means 'may not fall'. 'dami' means 'my blood'. 'artzah' means 'to the ground'. 'mineged p'nei Yahveh' means 'before the face of Yahveh'. 'ki-yatsa' means 'because went out'. 'melekh Yisrael' means 'the king of Israel'. 'livakeish' means 'to seek'. 'et-parosh echad' means 'one louse'. 'ka'asher' means 'as'. 'yirdof' means 'he pursues'. 'ha-koreh' means 'the one who calls'. 'beharim' means 'in the mountains'.
[1SA.26.21] And Saul said, "I have sinned, return, son of David, because no harm will come to you anymore, considering how precious my life is in your eyes today. Behold, I have been foolish and have greatly erred." [§]
va-yo-mer sha-ul kha-ta-ti shuv ben-david ki lo-a-ra le-kha od ta-khat a-sher ya-kra naf-shi be-ei-nei-kha ha-yom ha-zeh hine his-kal-ti va-esh-geh ha-re-beh me-od.
This verse is spoken by Saul to David after Saul spared David's life. Saul acknowledges his sin, and expresses that he values David’s life greatly. Saul admits he has acted foolishly and gravely erred.
[1SA.26.22] And David responded and said, "Behold, the spear of the king, and let one of the young men cross over and take it." [§]
Va-yan David va-yomer hineh ha-chanit ha-melech ve-ya'avor echad me-ha-nearim ve-yikkacheha.
This verse recounts David speaking to Saul, offering a plan to take the king's spear. 'Va-yan' indicates a past action. 'David' is the proper name, David. 'Va-yomer' means 'and he said'. 'Hineh' means 'behold' or 'here'. 'Ha-chanit' means 'the spear'. 'Ha-melech' means 'the king'. 'Ve-ya'avor' means 'and let pass' or 'and let cross over'. 'Echad' means 'one'. 'Me-ha-nearim' means 'of the young men'. 'Ve-yikkacheha' means 'and let him take it'.
[1SA.26.23] And Yahveh will return to the man his righteousness and his faithfulness, which Yahveh has given you today in hand, and I refused to send my hands against the anointed one of Yahveh. [§]
Va-Yahveh ya-shiv la-ish et-tzid-kat-o ve-et-em-u-nato asher ne-tan-cha Yahveh ha-yom be-yad ve-lo a-viti li-sh-loh ya-dai bi-me-shi-ach Yahveh.
This verse contains repetitions of the divine name. 'Va' is a conjunction meaning 'and'. 'Yahveh' is the proper name of God. 'Ya-shiv' means 'will return'. 'La-ish' means 'to the man'. 'Et' is a particle marking the direct object. 'Tzid-kat-o' means 'his righteousness'. 'Ve-et' is 'and' with the direct object marker. 'Em-u-nato' means 'his faithfulness'. 'Asher' means 'which'. 'Ne-tan-cha' means 'has given you'. 'Ha-yom' means 'today'. 'Be-yad' means 'in hand'. 'Ve-lo' means 'and not'. 'A-viti' means 'I refused'. 'Li-sh-loh' means 'to send'. 'Ya-dai' means 'my hands'. 'Bi-me-shi-ach' means 'against the anointed one'.
[1SA.26.24] And behold, as your soul has grown this day in my eyes, so may my soul grow in the eyes of Yahveh, and may He deliver me from all distress. [§]
vehineh ka'asher gadlah nafsh'cha hayom hazeh b'einai ken tigdal nafshi b'einei Yahveh veyatzileni mikol-tzarah.
This verse speaks of a growth in someone's soul being mirrored by a hope for growth in one's own soul in the eyes of Yahveh, and a plea for deliverance from all distress. 'Vehineh' means 'and behold'. 'Ka'asher' means 'as' or 'according as'. 'Gadlah' means 'grown' or 'increased'. 'Nafsh'cha' means 'your soul'. 'Hayom hazeh' means 'this day'. 'B'einai' means 'in my eyes'. 'Ken' means 'so' or 'thus'. 'Tigdal' means 'will grow' or 'will increase'. 'Nafshi' means 'my soul'. 'B'einei Yahveh' means 'in the eyes of Yahveh'. 'Veyatzileni' means 'and will deliver me'. 'Mikol-tzarah' means 'from all distress'.
[1SA.26.25] And Saul said to David, "Blessed are you, my son David. Also, you will do deeds, and also you will be able to succeed." And David went on his way, and Saul returned to his place. [§]
Va-yo-mer Sha-ul el-Da-vid ba-ruch at-tah beni Da-vid gam a-seh ta-aseh ve-gam ya-chol tu-chal va-ye-lech Da-vid le-dar-kho ve-Sha-ul shav li-me-ko-mo.
This verse recounts a blessing and encouragement from Saul to David. Saul addresses David as his son and expresses confidence in David’s ability to succeed in whatever he undertakes. Following this exchange, David departs on his way, and Saul returns to his place.
1SA.27
[1SA.27.1] And David said to his heart, “Now I will gather all my strength for a single day with the hand of Saul. It is not good for me, for Saul will despair from pursuing me into the land of the Philistines, and Saul will lose hope of searching for me anymore throughout all the border of Israel, and I will escape from his hand.” [§]
Va-yo-mer David el lib-bo, at-ta-eh ess-peh-eh yom ech-ad be-yad Sha-ool, ein-lee tov ki hi-ma-let im-a-let el eretz Pelishtim ve-no-ash mi-me-ni Sha-ool le-va-kesh-ni od be-chol g-vul Yisrael ve-nim-lat-ti mi-yad-o.
This verse describes David speaking to his own heart, contemplating a plan. He considers gathering all his strength for a single day against Saul. He concludes he would be better off fleeing to the land of the Philistines, believing Saul will give up searching for him throughout the borders of Israel, and thus he will escape from Saul's hand.
[1SA.27.2] And David rose up and crossed over, he and six hundred men who were with him, to Achish son of Maach, king of Gath. [§]
Va-ya-kom Da-vid va-ya-avor hu ve-shesh-mei-ot ish asher im-o el-A-kish ben-Ma-uch me-lech Gat.
This verse describes David rising up and crossing over, he and six hundred men who were with him, to Achish son of Maach, the king of Gath. Each word is translated as directly as possible, retaining the original sentence structure. ‘Va’ indicates ‘and’, ‘kom’ means ‘to rise’, ‘avor’ means ‘to pass/cross over’, ‘ish’ means ‘man’ and ‘melech’ means ‘king’.
[1SA.27.3] And David settled with Achish in Gath, he and his men, each man with his household. David and his two wives, Ahinoam the Jezreelit and Abigail, the wife of Nabal the Carmelite. [§]
vayeshev david im-achish begat hu va’anashav ish uveito david ushteinei nashav achinoam hayizreelit va’avigail eshet-naval hakeremelit.
This verse describes David settling with Achish in Gath, along with his men, each with his household. It specifically lists David’s two wives, Ahinoam the Jezreelit and Abigail, the wife of Nabal the Carmelite.
[1SA.27.4] And it was told to Saul that David had fled to Gat, and he would not seek him anymore. [§]
va-yugad le-sha'ul ki-varach david gat ve-lo-yosaf od le-vaksho.
This verse states that it was told to Saul that David had fled to Gat and he would not seek him anymore. "Va-yugad" means 'and it was told'. "Le-sha'ul" means 'to Saul'. "Ki-varach" means 'that fled'. "David gat" is 'David to Gat'. "Ve-lo-yosaf" means 'and he will not add'. "Od" means 'anymore'. "Le-vaksho" means 'to seek him'.
[1SA.27.5] And David said to Achish, "If, please, I have found favor in your eyes, give me a place in one of the countryside cities, and I will dwell there. And why should your servant dwell in the royal city with you?" [§]
Va-yo-mer Da-vid el-A-kish im-na mi-tsa-ti khen be-ei-ne-cha yit-nu-li ma-kom be-a-chat a-rei ha-sa-deh ve-esh-vah sham ve-la-mah ye-shev avd-cha be-ir ha-mam-la-cha im-mach.
This verse consists of David speaking to Achish. He is asking for a place to reside in one of the countryside cities. He’s asking why he, David, must live in the royal city with Achish. ‘Im-na’ functions as ‘if, please’. ‘Khen’ means grace or favor. ‘Avd-cha’ means ‘your servant’ (me).
[1SA.27.6] And Achish gave it to him on that day, Ziklag. Therefore, Ziklag belonged to the kings of Judah until this day. [§]
va-yit-ten-lo a-chiysh bay-yohm ha-hoo' et-tsik-lag la-khen ha-y-ta tzik-lag le-mal-khey ye-hoo-dah ad ha-yohm ha-zeh.
This verse describes Achish giving the city of Ziklag to David. It then states that Ziklag remained with the kings of Judah until the present day. The verse uses proper nouns such as 'Achish' and 'Ziklag' that are not names for God and thus do not require literal translation. The verse uses 'YHVH' (Yahveh) elsewhere in 1 Samuel, but it is not present here.
[1SA.27.7] And the number of the days that David lived in the field of the Philistines was days and four months. [§]
va-yhi mispar ha-yamim asher-yashav david bi-sdeh plishtim yamim ve-arba'ah hodashim.
This verse describes the length of time David lived among the Philistines. 'Va-yhi' means 'and it was'. 'Mispar' means 'number'. 'Ha-yamim' means 'the days'. 'Asher-yashav' means 'that he lived'. 'Bi-sdeh' means 'in the field of'. 'Plishtim' means 'Philistines'. 'Yamim' means 'days'. 'Ve-arba'ah' means 'and four'. 'Hodashim' means 'months'.
[1SA.27.8] And David and his men went up and raided the Geshurites and the Girzites and the Amalekites, because these were dwelling in the land from of old, from Shurah and unto the land of Egypt. [§]
va'yal david va'anashav va'yipshtu el-hagshuri v'hagirzi v'ha'amaleqi ki hena yoshvot ha'aretz asher me'olam bo'acha shurah v'ad-eretz mitzrayim
This verse describes David and his men raiding the Geshurites, Girzites, and Amalekites. It states these people had inhabited the land from ancient times, from Shurah to the land of Egypt.
[1SA.27.9] And David struck the land, and no man or woman lived. And he took sheep, cattle, donkeys, camels, and clothing. Then he returned and came to Achish. [§]
vehiכה david et-ha'aretz velo yechaye ish ve'isha velakach tzon ubakar uchamorim ugmalim ubegadim vayashav vayavo el-achish.
This verse describes David raiding the land. 'vehiכה' means 'and David struck'. 'et-ha'aretz' means 'the land'. 'velo yechaye' means 'no one lived'. 'ish ve'isha' means 'man and woman'. 'velakach' means 'and he took'. The following nouns are things he took: 'tzon' (sheep), 'ubakar' (and cattle), 'uchamorim' (and donkeys), 'ugmalim' (and camels), 'ubegadim' (and clothing). 'vayashav vayavo' means 'and he returned and came'. 'el-achish' means 'to Achish'.
[1SA.27.10] And Achish said, "Have you not strayed today?" And David said, "Against the south of Judah, and against the south of the Yarhamelite, and against the south of the Kenite." [§]
vayomer achish al-peshattem hayom vayomer david al-negev yehudah ve'al-negev hayarcham'eli ve'el-negev hakeini
This verse describes a conversation between Achish and David. Achish asks if they have strayed from the path. David responds by stating where his raiding parties have been operating – the south of Judah, the south of the Yarhamelite, and the south of the Kenite.
[1SA.27.11] And a man and a woman should not keep alive David to bring Gath to say, lest they tell about us to say, thus did David and thus is his judgement all the days that he sat in the field of the Philistines. [§]
ve-ish ve-isha lo-yechayeh david le-havie gat le-emor pen-yagidu alenu le-emor koh-asah david ve-koh mishpato kol-hayamim asher yashav bisdeh plishtim.
This verse describes David’s instruction to those who would bring news to Gath. He tells them not to report his actions and judgements while he lived in the land of the Philistines, fearing they would reveal what he had done.
[1SA.27.12] And Achish trusted in David, saying, "He has greatly angered his people, Israel, and he will be my servant forever." [§]
va-ya-a-men a-khish be-da-vid le-e-mor ha-ve-esh hiv-eesh be-a-mo be-yis-ra-el ve-ha-ya li le-eved o-lam.
This verse describes Achish trusting in David. It states that Achish believes David has made a strong negative impact on his people, Israel, and that, as a result, David will be a servant to him forever.
1SA.28
[1SA.28.1] And it happened in those days that the Philistines gathered their camps for a military force to fight against Israel. And Achish said to David, "Do you know, do you understand that with me you will go in the camp, you and your men?" [§]
Va-yhi ba-yamim ha-hem, va-yikbetsu pelishtim et machanehem la-tzava lehilachem be-yisrael. Va-yomer achish el david, yadoa tedea ki itti tetsa bamachane ata va-anashaycha.
This verse describes a time when the Philistines gathered their armies for war against Israel. Achish, the king of Gath, speaks to David, informing him that David and his men will accompany him in the army camp.
[1SA.28.2] And David said to Achish, “Therefore you will know what your servant will do.” And Achish said to David, “Therefore I will appoint you as a guard to my head for all of your days.” [§]
Va-yo-mer Da-vid el A-khish la-khen a-ta te-da-et et a-sher ya-a-seh av-de-kha va-yo-mer A-khish el Da-vid la-khen sho-mer le-ro-shi a-sim-khah kol ha-ya-mim.
This verse recounts a conversation between David and Achish. David is attempting to convince Achish of his loyalty, and Achish responds by making David his bodyguard.
[1SA.28.3] And Samuel died, and all Israel mourned for him, and they buried him in Ramah and in his city. And Saul removed the soothsayers and the mediums from the land. [§]
ushmuel met vayispedu lo kol yisrael vayikberuhu barama ubeiro veshaul hesir haoboth v’et hayiddeonim mehaaretz
This verse describes the death of Samuel and the subsequent actions taken. 'ushmuel' is Samuel. 'met' means died. 'vayispedu lo' means 'and they mourned for him'. 'kol yisrael' means 'all Israel'. 'vayikberuhu' means 'and they buried him'. 'barama' is the location 'Ramah'. 'ubeiro' means 'and in his city'. 'veshaul' is Saul. 'hesir' means 'removed'. 'haoboth' means 'the soothsayers'. 'v’et hayiddeonim' means ‘and the mediums’. 'mehaaretz' means ‘from the land’.
[1SA.28.4] The Philistines gathered and came, and they camped in Shunem. Then Saul gathered all of Israel, and they camped in Gilboa. [§]
vayikbotsu plishtim vayavo vayachanu beshunem vayikbots shaul et kol yisrael vayachanu bagilboa
This verse describes the Philistines gathering and coming, then camping in Shunem. Subsequently, Saul gathers all of Israel and they camp in Gilboa. The verbs are all in the past tense, describing completed actions. 'Et' is a grammatical particle that marks the direct object.
[1SA.28.5] And Saul saw the army of the Philistines, and he feared, and his heart trembled greatly. [§]
Va-yar Sha-ul et ma-cha-neh pli-sh-tim va-yirah va-yech-rad liv-bo me-od.
This verse describes Saul seeing the army of the Philistines and becoming afraid. 'Va-yar' means 'and he saw'. 'Sha-ul' is Saul's name. 'Et' is a grammatical marker. 'Ma-cha-neh' is 'camp' or 'army'. 'Pli-sh-tim' is 'Philistines'. 'Va-yirah' means 'and he feared'. 'Va-yech-rad' means 'and trembled'. 'Liv-bo' means 'his heart'. 'Me-od' means 'very' or 'greatly'.
[1SA.28.6] And Saul asked of Yahveh, but Yahveh did not answer him, neither by direct communication, nor in dreams, nor by the Urim, nor by the prophets. [§]
va-yish-al sha-ool ba-yeh-vah-veh ve-lo a-nah-hu yeh-vah-veh gam ba-chlo-mot gam ba-oo-rim gam ba-ne-vee-im.
This verse describes Saul inquiring of Yahveh, but receiving no answer through any means: not directly, nor through dreams, nor through the Urim, nor through the prophets.
[1SA.28.7] And Saul said to his servants, "Seek for me a woman who has a spirit of divination, and I will go to her and inquire of her." And his servants said to him, "Behold, a woman who has a spirit of divination is in Ein Dor." [§]
Va-yo-mer Sha-ul la-av-adav, bak-shu li e-shet ba-alat-ov, ve-el-khah e-lay-ha ve-ed-resh-ah ba. Va-yom-ru av-adav el-av, hi-neh e-shet ba-alat-ov be-eyn dor.
This verse describes Saul asking his servants to find him a woman who has a spirit of divination, so he may consult her. The servants then tell him where to find such a woman.
[1SA.28.8] And Saul disguised himself and wore other clothes, and he went, he and two men with him, and he came to the woman at night. And he said, “Please divine for me with the medium, and bring up for me the one I will say to you.” [§]
vayitchapesh sha'ul vayilbash begadim acherim vayelech hu ushney anashim imo vayavo el ha'isha layla vayomer kasumi na li ba'ov veha'ali li et asher omar elayich
This verse describes Saul disguising himself and going to a woman who is a medium, requesting her to conjure up the spirit of someone he names. 'Vayitchapesh' means 'and he disguised himself'. 'Sha'ul' is Saul's name. 'Vayilbash' means 'and he wore'. 'Begadim acherim' means 'other clothes'. 'Vayelech hu ushney anashim imo' means 'and he went, he and two men with him'. 'Vayavo el ha'isha layla' means 'and he came to the woman at night'. 'Vayomer kasumi na li ba'ov' means 'and he said, please divine for me with the medium'. 'Veha'ali li et asher omar elayich' means 'and bring up for me the one I will say to you'.
[1SA.28.9] And the woman said to him, "Behold, you know what Saul did, how he eradicated the mediums and the spiritists from the land. And why are you seeking my life to kill me?" [§]
va-to-mer ha-i-sha e-layv hi-neh a-tah ya-da-ta et a-sher-a-sah sha-ul a-sher hi-khr-it et ha-o-vot ve-et ha-yi-de-o-ni min ha-aretz ve-la-mah a-tah mit-na-kesh be-naf-shi la-ha-mi-te-ni.
This verse is spoken by the witch of Endor to Saul. She is reminding him that he previously eradicated the mediums and the spiritists from the land. She then asks why he is seeking her out to kill her. The names of God do not appear in this verse.
[1SA.28.10] And he swore to her, Saul, by Yahveh, saying, "May Yahveh live, if iniquity finds you in this matter." [§]
vayishaba la raphael shaul bayahveh leemor khay-yahveh im-yikrech avon badavar hazeh.
This verse contains a solemn oath sworn by Saul. 'Vayishaba' means 'and he swore'. 'La' means 'to her'. 'Raphael' is a name, often translated as 'healed by God'. 'Shaul' is Saul's name. 'Bayahveh' means 'by Yahveh'. 'Leemor' means 'saying'. 'Khay-yahveh' means 'live Yahveh'. 'Im-yikrech' means 'if he reaches/finds'. 'Avon' means 'iniquity/wrong'. 'Badavar hazeh' means 'in this matter'. The verse essentially translates to 'and he swore to her, Saul, by Yahveh, saying, 'Live Yahveh, if iniquity finds you in this matter!'
[1SA.28.11] Then the woman said, "To whom shall I raise him for you?" And he said, "To Samuel, raise him to Yahveh. [§]
va-to-mer ha-ish-shah et-mi a-ah-leh-lahch va-yo-mer et-shmu-el ha-ah-lee-lee
This verse recounts a conversation where a woman asks her husband who she should raise their son to serve, and the husband responds with the name Samuel, indicating the son should serve Yahveh.
[1SA.28.12] And the woman saw Samuel and cried out with a loud voice, and the woman said to Saul, saying, "Why have you deceived me, and you are Saul?" [§]
va-te-reh ha-ee-shah et-shmu-el va-tiz-ak be-kol ga-dol va-to-mer ha-ee-shah el-sha-ool le-e-mor la-mah rim-mee-tah-nee ve-atah sha-ool.
This verse describes a woman seeing Samuel (in a spirit form) and crying out to Saul. She accuses Saul of deceiving her. Let's break down the names: 'Ha-ee-shah' means 'the woman'. 'Shmu-el' is Samuel, a name meaning 'God has heard'. 'Sha-ool' is Saul, meaning 'asked for'. We will treat these as proper nouns, and translate the divine name components literally when they appear in other names.
[1SA.28.13] And the king said to her, "Do not fear, for what did you see?" And the woman said to Saul, "I saw the Gods ascending from the earth." [§]
va-yo-mer la-ha ha-me-lech al-ti-re-i ki ma ra-it va-to-mer ha-i-sha el-sha-ul e-lo-him ra-iti o-lim min-ha-aretz
This verse recounts a conversation between a woman and the king. The king asks her what she has seen, and the woman responds that she has seen the Gods ascending from the earth.
[1SA.28.14] And he said to her, "What is his appearance?" And she said, "An old man is ascending, and he is wrapped in a robe." And Saul knew that it was Samuel, and he bowed his face to the ground and prostrated himself. [§]
Va-yo-mer lah-hee mah-to-roh va-to-mer eesh zah-ken oh-leh ve-hu oh-teh meh-eel va-ye-dah sha-ool kee-shmu-el hu va-yee-kod af-pah-yeem ahr-tzah va-yish-tah-hoo.
This verse describes Saul encountering Samuel, whom he does not immediately recognize. Saul asks what he looks like, and the woman replies that she sees an old man ascending, clothed in a robe. Saul then understands it is Samuel, and immediately bows his face to the ground and prostrates himself.
[1SA.28.15] And Samuel said to Saul, "Why have you disturbed me by bringing me here?" And Saul said to him, "I am greatly distressed, and the Philistines are fighting against me, and the Gods have turned away from me and no longer answer me, not even by the hand of the prophets, nor in dreams. Therefore, I called to you to tell me what I should do." [§]
Va-yo-mer shmu-el el sha-ul la-mah hir-gaz-ta-ni le-ha-alot oti va-yo-mer sha-ul tzar li me-od u-filishtim nil-cha-mim bi ve-Elohim sar me-alay ve-lo-a-nan-ni od gam be-yad ha-ne-vi-im gam ba-cha-lo-mot va-ek-ra-eh le-cha le-ho-di-e-ni mah e-e-seh.
This verse recounts a conversation between Samuel and Saul. Saul has summoned Samuel, and Samuel questions why he has disturbed him. Saul explains that he is in distress because the Philistines are fighting against him, and the Gods have turned away from him, no longer answering him through prophets or dreams. He called for Samuel to ask what he should do.
[1SA.28.16] And Samuel said, "Why do you ask me, when Yahveh has turned away from over you, and your favor has departed?" [§]
Va-yo-mer Shmu-el ve-la-mah tish-a-ley-ni va-Yahveh sar me-a-ley-cha va-ye-hi a-rech-cha.
This verse is from 1 Samuel 10:22. 'Va-yo-mer' means 'and he said'. 'Shmu-el' is the name Samuel. 'Ve-la-mah' means 'and why'. 'Tish-a-ley-ni' means 'do you ask me'. 'Va-Yahveh' means 'and Yahveh'. 'Sar' means 'has turned away'. 'Me-a-ley-cha' means 'from over you'. 'Va-ye-hi' means 'and it was'. 'A-rech-cha' means 'your favor'. Therefore, it is Samuel speaking, asking why Saul is asking him, when Yahveh has turned from Saul, and Saul's favor is gone.
[1SA.28.17] And God did to him as he spoke through my hand, and Yahveh tore the kingdom from your hand and gave it to your companion, David. [§]
VaYas God to him as he spoke through my hand, and Yahveh tore the kingdom from your hand and gave it to your companion, to David.
This verse describes God fulfilling a prophecy communicated through the prophet Samuel to Saul. "VaYas" indicates a past tense action performed by God. "Yehovah" (Yahveh) is the proper name of God. The verse states that Yahveh took the kingdom away from Saul and gave it to David.
[1SA.28.18] Because you did not hear in the voice of Yahveh, and you did not do the anger of Him with Amalek, therefore this thing has Yahveh done for you this day. [§]
ka-asher lo-sha-ma-ta be-kol ye-ho-vah ve-lo-a-sita cha-ron-a-po ba-a-ma-lek al-ken ha-da-var ha-zeh a-sa-le-cha ye-ho-vah ha-yom ha-zeh.
This verse describes a consequence resulting from disobedience to Yahveh. 'Ka-asher' means 'as' or 'because'. 'Lo-sha-ma-ta' means 'you did not hear'. 'Be-kol' means 'in the voice of'. 'Ye-ho-vah' is Yahveh. 'Ve-lo-a-sita' means 'and you did not do'. 'Cha-ron-a-po' means 'the anger of'. 'Ba-a-ma-lek' means 'with Amalek'. 'Al-ken' means 'therefore' or 'for this reason'. 'Ha-da-var ha-zeh' means 'this thing' or 'this matter'. 'A-sa-le-cha' means 'He has done for you'. 'Ha-yom ha-zeh' means 'this day'.
[1SA.28.19] And Yahveh will also give Israel into your hand, to the Philistines, and tomorrow you and your sons will be with me, and Yahveh will also give the camp of Israel to the Philistines. [§]
ve-yit-ten Yahveh gam et-yis-ra-el im-cha be-yad-pli-sh-tim u-ma-char ata u-van-cha im-mi gam et-ma-cha-neh yis-ra-el yit-ten Yahveh be-yad-pli-sh-tim.
This verse describes a prophetic statement concerning the fate of Israel and the speaker's family. It states that Yahveh will deliver Israel into the hand of the Philistines, and tomorrow, the speaker and his sons will be with me (presumably meaning killed by the speaker). Further, Yahveh will give the camp of Israel into the hand of the Philistines.
[1SA.28.20] And Saul hastened and fell completely to the earth, and he feared very much from the words of Samuel. Also, strength was not in him, for he did not eat bread all the day and all the night. [§]
vaymaher shaul vayipol mlo komato artzah vayira meod midivrei shmuel gam koch lo haya vu chi lo achal lechem kol hayom vechol hallaylah
This verse describes Saul’s reaction to Samuel’s pronouncements. ‘Vaymaher’ means ‘and hastened’. ‘Shaul’ is Saul’s name. ‘Vayipol’ means ‘and he fell’. ‘Mlo komato’ means ‘full of his stature’ - essentially, he fell completely. ‘Artzah’ means ‘to the earth’. ‘Vayira’ means ‘and he feared’. ‘Meod’ means ‘very’. ‘Midivrei’ means ‘from the words of’. ‘Shmuel’ is Samuel’s name. ‘Gam’ means ‘also’. ‘Koch’ means ‘strength’. ‘Lo haya vu’ means ‘was not in him’. ‘Chi’ means ‘for’. ‘Lo achal’ means ‘he did not eat’. ‘Lechem’ means ‘bread’. ‘Kol hayom’ means ‘all the day’. ‘Vechol hallaylah’ means ‘and all the night’.
[1SA.28.21] And the woman came to Saul and saw that he was greatly afraid. And she said to him, "Behold, your servant has heard your voice and I have placed my life in my hand and I have heard the words that you spoke to me." [§]
va-tavo ha-isha el-Shaul va-tera ki-nivhal me-od va-tomer elav hineh sham'ah shifchat'cha be-kolecha va-asim nafshi be-kapi va-eshma et-devaraycha asher dibarta elay.
This verse describes a woman approaching Saul and observing his distress. She then addresses him, stating she has heard his voice and risks her life to listen to his words.
[1SA.28.22] And now, please also you hear in the voice of your maidservant, and I will put before you bread and eat, and may there be strength in you because you will walk on the road. [§]
ve'ata sh'ma-na gam-ata b'kol shif'chatecha ve'asimah lifanecha pat-lechem ve'echol vihi becha koch ki telech badarech.
This verse is spoken by Hagar to Yahveh. 'Ve'ata' means 'and now'. 'Sh'ma-na' means 'hear'. 'Gam-ata' means 'also you'. 'B'kol shif'chatecha' means 'in the voice of your maidservant'. 'Ve'asimah lifanecha' means 'and I will put before you'. 'Pat-lechem' means 'bread'. 'Ve'echol' means 'and eat'. 'Vihi becha koch' means 'and may there be strength in you'. 'Ki telech badarech' means 'because you will walk on the road'.
[1SA.28.23] And he refused and said, "I will not eat." And his servants broke into him, and also the woman. And he listened to their voice and rose from the earth and sat upon the bed. [§]
vayemaen vayomer lo okhal vayifrotsu-bo avadav vegam-haisha vayishma lekolam vayakam mehaaretz vayeishev el-hamitta.
This verse describes a refusal to eat and subsequent forceful feeding. 'Vayemaen' means 'and he refused'. 'Vayomer' means 'and he said'. 'Lo okhal' means 'not eat' or 'I will not eat'. 'Vayifrotsu-bo avadav' means 'and his servants broke into him' (meaning forcefully fed him). 'Vegam-haisha' means 'and also the woman'. 'Vayishma lekolam' means 'and he listened to their voice' (meaning he yielded to their persuasion to eat). 'Vayakam mehaaretz' means 'and he rose from the earth'. 'Vayeishev el-hamitta' means 'and he sat upon the bed'.
[1SA.28.24] And the woman made a calf-shaped image in the house, and she hastened and slaughtered it. And she took flour and kneaded it and baked it into unleavened breads. [§]
ve-la-ish-ah eh-gel-mar-bekh bah-bah-yeet va-teh-ma-her va-tiz-bah-heh-hu va-tee-kah-keh-mah va-tah-lash va-toh-feh-hu matz-ot
This verse describes a woman making a calf-shaped image and offering it as a sacrifice, then baking unleavened bread. 'Ishah' means 'woman'. 'Ehgel' means 'calf'. 'Marbekh' describes something shaped or worked. 'Bah-bayit' means 'in the house'. 'Tehmaher' means 'she hastened'. 'Tizbah' means 'she slaughtered'. 'Tee-kah' means 'she took'. 'Kemah' means 'flour'. 'Tahlash' means 'she kneaded'. 'Tohfeh' means 'she baked'. 'Matzot' means 'unleavened breads'.
[1SA.28.25] And she approached before Saul and before his servants, and they ate. And they arose and went in that night. [§]
va-ta-geysh lif-nei-sha-ul ve-lif-nei av-adav va-yo-chelu va-ya-kumu va-yelekhu ba-lay-lah ha-hu
This verse describes a scene where someone approached Saul and his servants, they ate, then they arose and departed in that night. The verb forms indicate past tense actions. 'Lifnei' means 'before' or 'in the presence of'. 'Va' is a conjunction meaning 'and'. 'Ha-hu' means 'that'.
1SA.29
[1SA.29.1] And the Philistines gathered all their camps at Afekah, and Israel encamped at the spring which is in Jezreel. [§]
va-yik-beh-tsoo pleesh-teem et-kol-ma-ha-nei-hem a-feh-kah vee-yis-ra-el ho-neem ba-ah-yin a-sher be-yiz-re-el.
This verse describes the Philistines gathering their armies at a location called Afekah, and Israel encamping at the spring in Jezreel. The verse is setting the scene for a battle. 'Vayikbtsoo' means 'and they gathered'. 'Pelishtim' is 'Philistines'. 'Et-kol-mahanehem' means 'all their camps'. 'Apekah' is a place name. 'Yisrael' is 'Israel'. 'Honeem' means 'encamped'. 'Ba-ayin' means 'at the spring'. 'Asher be-Yizreel' means 'which is in Jezreel'.
[1SA.29.2] The commanders of the Philistines were passing by in hundreds and thousands, and David and his men were passing by in the rear with Achish. [§]
vesarnei plishtim ovrim lmeot velaalafim vedavid va'anashav ovrim ba'achorona im-akish.
This verse describes the Philistine commanders passing by in groups of hundreds and thousands, and David and his men passing by in the rear with Achish. 'Sarnei' refers to commanders or captains. 'Plishitim' is the name of the Philistines. 'Ovrim' means 'passing' or 'going'. 'Lmeot' means 'to hundreds'. 'Velaalafim' means 'and to thousands'. 'David va'anashav' means 'David and his men'. 'Ba'achorona' means 'in the rear'. 'Im-akish' means 'with Achish'.
[1SA.29.3] And the leaders of the Philistines said, "What are these Hebrews doing?" And Achish said to the leaders of the Philistines, "Is this not David, the servant of Saul, king of Israel, who has been with me for days or years? And I have not found any wrongdoing in him from the day he fell until this day. [§]
vayomru sarei pelishtim ma haivrim haeleh vayomer achish el sarei pelishtim haloa zeh david eved shaul melech yisrael asher hayah itti zeh yamim o zeh shanim velo matzati bo meumah miyom nafllo ad hayom hazeh.
This verse records a conversation between the leaders of the Philistines and Achish, their leader. The Philistine leaders ask what the Hebrews are doing. Achish responds by identifying David as the servant of Saul, the king of Israel, and asserts that he has found nothing wrong with David since David came to be with him.
[1SA.29.4] The leaders of the Philistines became angry with him, and the leaders of the Philistines said to him, "Return the man, and let him return to the place you appointed him, there. He must not descend with us into battle, and he must not be an adversary to us in battle. With what will this one appease my Lord? Is it not with the heads of these men?" [§]
vayiktsophu alav sarei pelishtim vayomru lo sarei pelishtim hashev et haish vayasov el mekomo asher hipkadto sham velo yered imanu bamilechamah velo yihiyeh lanu lesatan bamilechamah ubameh yitratzeh zeh el adonai halo berashei haanashim hahem
This verse describes the Philistine leaders becoming angry with their servant, and demanding he return to his assigned place. They fear he will be an adversary to them in battle. They question what he will offer to his lord to gain this kind of freedom.
[1SA.29.5] Is this not David, to whom they sang in dances, saying, "He struck Saul in his thousands, and David in his tens of thousands." [§]
Ha-lo ze David asher ya'anu lo ba-macholot le'emor hika Shaul ba-alafav veDavid be-rivavotav.
This verse recounts a song sung about David and Saul. "Ha-lo ze" means "Is this not...?" "Asher" means "who/which". "Ya'anu" means "they answered/sang to". "Ba-macholot" means "in dances". "Le'emor" means "saying". "Hika" means "he struck". "Ba-alafav" means "in his thousands". "Be-rivavotav" means "in his tens of thousands". The verse is a boast about David’s victories compared to Saul’s.
[1SA.29.6] And Achish called to David and said to him, “As Yahveh lives, you are upright and good in my eyes. Your coming and going with me in the camp is good, for I have found no wrong in you from the day you came to me until this day. And in the eyes of the commanders you are not well regarded.” [§]
Va-yik-ra A-kish el-Da-vid va-yo-mer e-layv khai-Yeh-veh ki-ya-shar at-tah ve-tov be-e-nai tze-atcha u-vo-ach-cha it-ti ba-ma-kha-neh ki-lo-ma-tza-ti be-cha ra-ah mi-yom bo-ach-cha e-lai ad-ha-yom ha-zeh u-ve-e-nei ha-se-ra-nim lo-tov at-tah.
This verse recounts a conversation between Achish and David. Achish calls out to David and speaks to him, swearing by Yahveh that David is upright and pleasing in his eyes. He states that David's coming and going with him in the camp is good, and that he has found no wrong in David since the day he came to him until that day. He also notes that David is not well regarded in the eyes of the commanders.
[1SA.29.7] And now return and go in peace, and do not make evil in the eyes of the commanders of the Philistines. [§]
ve’atah shuv ve’lech be’shalom ve’lo ta’aseh ra be’einei sarnei pelishtim.
This verse contains commands and prepositions. 've’atah' means 'and now you'. 'shuv' means 'return'. 've’lech' means 'and go'. 'be’shalom' means 'in peace'. 've’lo' means 'and not'. 'ta’aseh' means 'you will do/make'. 'ra' means 'evil/bad'. 'be’einei' means 'in the eyes of'. 'sarnei' means 'chiefs/commanders of'. 'pelishtim' means 'Philistines'.
[1SA.29.8] And David said to Achish, “What have I done, and what have you found wrong with your servant, from the day I came before you until this day? Surely I have not come, and I have fought against the enemies of my Lord the king.” [§]
Va-yo-mer Da-vid el-A-kish ki-meh a-sit-i u-mah-ma-tza-ta be-av-dekha mi-yom a-sher ha-yiti le-fa-nekha ad ha-yom ha-zeh ki lo a-vo u-nil-cha-mti be-oy-vey A-do-nai ha-me-lech.
This verse is David speaking to Achish, asking what he has done to warrant suspicion. He asks what Achish has found wrong with him, from the time he came into Achish’s service until that day, and insists that he has not fought against the enemies of my Lord the king.
[1SA.29.9] And Achish answered and said to David, "I know that you are good in my eyes, like an angel of the Gods. But the leaders of the Philistines have said, 'He shall not go up with us in battle.' [§]
vay-an a-kheesh vay-omer el-da-veed ya-da-tee kee tov at-tah be-ay-nai ke-mal-ach elo-heem ach sa-rei pe-lees-teem a-mer-oo lo ya-a-leh im-ma-nu bah-mil-cha-mah
This verse recounts Achish's response to David. He acknowledges David's favor in his eyes, comparing him to an angel of the Gods. However, the leaders of the Philistines have forbidden David from joining them in battle.
[1SA.29.10] And now, wake up early in the morning, and your Lord’s servants who came with you, and you will wake up early in the morning with light for you, and go. [§]
ve'atah hashekem baboker ve'avdei adonei'cha asher-bau itach ve'hiskamtetem baboker ve'or lachem valechu.
This verse consists of several components. 'Ve'atah' means 'and now'. 'Hashekem' means 'wake up early'. 'Baboker' means 'in the morning'. 'Ve'avdei' means 'and the servants'. 'Adonei'cha' means 'your Lord'. 'Asher-bau itach' means 'who came with you'. 'Ve'hiskamtetem' means 'and you will wake up early'. 'Ve'or' means 'and light'. 'Lachem' means 'for you'. 'Valechu' means 'and go'. The verse is a command to someone to wake up early with their Lord’s servants who came with them, and to rise with light, and to go.
[1SA.29.11] And David, he rose early, he and his men, to go in the morning to return to the land of the Philistines, and the Philistines went up to Yizre'el. [§]
Va-yashkem David hu va-anashav lalechet baboker lashuv el-eretz Peleshtim u-Peleshtim alu Yizre'el.
This verse describes David and his men setting out early in the morning to return to the land of the Philistines, and the Philistines ascending to Yizre'el. 'Va-yashkem' means 'and he awoke/rose early.' 'David hu' means 'David, he.' 'Va-anashav' means 'and his men.' 'Lalechet' means 'to go.' 'Baboker' means 'in the morning.' 'Lashuv' means 'to return.' 'El-eretz Peleshtim' means 'to the land of the Philistines.' 'U-Peleshtim' means 'and the Philistines.' 'Alu' means 'ascended/went up.' 'Yizre'el' is a place name.
1SA.30
[1SA.30.1] And it happened, when David and his men came to Ziklag on the third day, that the Amalekites had raided the Negev and Ziklag, and struck Ziklag and burned it with fire. [§]
Va-yi-hi be-vo Da-vid va-a-nash-av Tzik-lag ba-yom ha-shlishi, va-a-ma-lekhi pashtu el-ne-gev ve-el-Tzik-lag, va-yakku et-Tzik-lag va-yis-re-fu o-tah ba-esh.
This verse describes an event that happened on the third day after David and his men arrived in Ziklag. The Amalekites raided the Negev and Ziklag, attacking and burning the city.
[1SA.30.2] They captured the women who were in it, from the young to the old, they did not kill anyone. They treated them and went on their way. [§]
vayishbu et-hanashim asher-bah mikaton ve'ad-gadol lo hemitu ish vayinhagu vayelchu ledarkam
This verse describes the treatment of the women captured during a military campaign. 'Vayishbu' means 'they captured'. 'Et-hanashim' refers to 'the women'. 'Asher-bah' means 'who were in it'. 'Mikaton ve'ad-gadol' signifies 'from small to great', meaning all ages. 'Lo hemitu ish' means 'they did not kill anyone'. 'Vayinhagu' means 'they treated/conducted themselves'. 'Vayelchu ledarkam' means 'they went on their way'.
[1SA.30.3] And David and his men came to the city, and behold, it was burned with fire, and their wives and their sons and their daughters were captured. [§]
vayavo david va'anashav el-ha'ir vehene serufah ba'esh uneshehem uveneihem uvenotehem nishbu
This verse describes David and his men arriving at their city to find it burned with fire, and their wives, sons, and daughters captured. Let's break down the names of God/deities present: There are none explicitly present in this verse. However, 'El' is often implied in descriptions of events, as the entity overseeing them. It's not present here, so it will be excluded.
[1SA.30.4] And David and the people who were with him raised their voices and wept until there was no strength remaining in them to weep. [§]
vayisa david vehaham aseher itto et kolam vayivku ad asher ein bahem koch livkot
This verse describes David and the people with him raising their voices and weeping until they had no strength left to weep. 'Vayisa' means 'and he lifted' or 'and he raised'. 'David' is the proper name David. 'Vehaham' means 'and the people'. 'Aseher itto' means 'that were with him'. 'Et kolam' means 'their voices'. 'Vayivku' means 'and they wept'. 'Ad asher' means 'until that'. 'Ein bahem' means 'there is not in them'. 'Koch livkot' means 'strength to weep'.
[1SA.30.5] And two of David’s wives were captured: Akhinoam the Yizre’elite and Avigail, the wife of Naval the Karmeli. [§]
u'shtei n'shei-david nish'bu akhinomam hayizre'elit va'avigail eshet naval hakar'meli.
This verse describes that two of David’s wives were taken captive. The names of the wives are given as Akhinoam the Yizre’elite and Avigail, the wife of Naval the Karmeli.
[1SA.30.6] And great distress came to David, because the people spoke of stoning him, because the soul of all the people was embittered, each man concerning his sons and his daughters. And David strengthened himself in Yahveh, the Gods. [§]
Va-te-tzer le-da-vid me-od ki-am-ru ha-am le-sak-lo ki-mara nefesh kol-ha-am, ish al-banav ve-al-benotav, va-yit-cha-zek david ba-Yahveh Elohayv.
This verse describes a situation where David was in great distress because the people spoke of stoning him, as the souls of all the people were embittered, each man concerning his sons and his daughters. David then strengthened himself in Yahveh, the Gods.
[1SA.30.7] And David said to Abiatar the priest, son of Akhimelech, "Bring to me the ephod." And Abiatar brought the ephod to David. [§]
Va-yomer David el Avyatar ha-kohen ben-Akhimelech ha-gishah-na li ha-efod va-yagesh Avyatar et ha-efod el David.
This verse describes David requesting the priestly vestment, the ephod, from the priest Abiatar. 'Va-yomer' means 'and he said.' 'David' is the name David. 'El' means 'to'. 'Avyatar' is the name Abiatar. 'Ha-kohen' means 'the priest'. 'Ben-Akhimelech' means 'son of Akhimelech.' 'Ha-gishah-na' means 'bring to me.' 'Li' means 'to me.' 'Ha-efod' means 'the ephod'. 'Va-yagesh' means 'and he brought'. 'Et' is an untranslatable particle. 'El' means 'to'. 'David' is the name David.
[1SA.30.8] And David asked of Yahveh, saying, "Shall I pursue after this raiding party? Will I surely overtake them?" And Yahveh said to him, "Pursue, for you will surely overtake, and you will rescue." [§]
vayishal david bayahveh leemor erdef acharei hagedud haze ha'asigeinu vayomer lo r'def ki haseg tasig vehatzel tatzil.
This verse describes David inquiring of Yahveh before pursuing a raiding party. He asks if he will surely overtake them and rescue the captives. Yahveh responds with encouragement, assuring David of success in both pursuits – overtaking the enemy and rescuing those captured.
[1SA.30.9] And David went, he and six hundred men who were with him, and they came until the Valley of Sorek. And the remaining ones stood. [§]
Va-ye-lech Da-vid hu ve-shesh-me-ot eesh asher it-to va-ya-vo-u ad-na-chal ha-be-sor ve-ha-no-ta-rim a-ma-du.
This verse describes David and six hundred men accompanying him, traveling until they reached the Valley of Sorek. The remaining men stayed behind.
[1SA.30.10] And David pursued, he and four hundred men. And two hundred men stood, those who were lagging behind from crossing the Besor stream. [§]
va-yir-dof Da-vid hu ve-ar-ba-me-ot ee-sh va-ya-am-du ma-a-tayim ee-sh a-sher pig-ru me-avor et-na-chal ha-besor
This verse describes David pursuing the Amalekites. He and four hundred men were pursuing them, but two hundred men stayed behind because they were exhausted from crossing the Besor stream.
[1SA.30.11] And they found an Egyptian man in the field, and they took him to David, and they gave him bread, and he ate, and they gave him water to drink. [§]
va-yim-tse-u ish-mitz-ri ba-sa-deh va-yik-khu oto el-da-vid va-yit-nu-lo le-chem va-yo-chal va-yash-ku-hu ma-yim
This verse describes a man finding an Egyptian in the field and bringing him to David. David then gives him bread to eat and water to drink. The names of God are not present in this verse.
[1SA.30.12] And they gave to him a slice of date cake and two raisins, and he ate, and his spirit returned to him, because he had not eaten bread and had not drunk water for three days and three nights. [§]
vayittnu-lo pelach d'veilah ush'nei tzimmukim vayochal vatashav rucho elav ki lo achal lechem velo shata mayim shloshah yamim ushloshah leilot.
This verse describes someone being given food – a slice of date cake and two raisins – after a period of fasting. The verse states that their spirit returned to them after eating, because they had not eaten bread or drunk water for three days and three nights.
[1SA.30.13] And David said to him, "Who are you, and from where have you come?" And the Egyptian boy said, "I am an Egyptian, a servant to a man of the Amalekites. My Lord has left me because I have been sick for three days today." [§]
vayomer lo david lemi ata ve'ei mizeh ata vayomer na'ar mitzri anochi eved le'ish amaleqi vayazveni adonai ki chaliti hayom shloshah
This verse describes a conversation between David and an Egyptian servant. David asks the servant who he is and where he comes from. The servant responds that he is an Egyptian and a servant of an Amalekite man, who has abandoned him because he is ill today, for three days.
[1SA.30.14] We raided the Negev of the Kerethites, and against those belonging to Judah, and against the Negev of Caleb, and we burned Ziklag with fire. [§]
anakhnu pashatnu negev hakkereti ve'al-asher liyhuda ve'al-negev kalev ve'et-tsiklag sarafnu ba'esh.
This verse describes a military campaign and the burning of cities. 'Anakhnu' means 'we'. 'Pashatnu' means 'we raided' or 'we devastated'. 'Negev hakkereti' refers to the Negev of the Kerethites. 'Ve'al-asher liyhuda' means 'and against those belonging to Judah'. 'Ve'al-negev kalev' means 'and against the Negev of Caleb'. 'Ve'et-tsiklag sarafnu ba'esh' means 'and we burned Ziklag with fire'.
[1SA.30.15] And he said to him, David, "Will you bring me down to this regiment?" And he said, "Swear to me by the Gods that you will not kill me or surrender me into the hand of my Lord, and I will bring you down to this regiment." [§]
vayomer elav david hatorideni el-hagadud hazeh vayomer hishba'ah li be'elohim im-temiteni ve'im tasgireni beyad adonai ve'oredcha el-hagadud hazeh.
This verse describes a conversation between David and someone else. David asks if he will be brought down to the regiment. He then asks for a sworn oath by the Gods that this person will not kill him or hand him over to his Lord, and promises to bring *them* down to the regiment if they do.
[1SA.30.16] And he brought him down, and behold, they were scattered across the face of all the land, eating and drinking and celebrating with all the great plunder that they had taken from the land of the Philistines and from the land of Judah. [§]
vayordeihu vehene netushim al-penei kol-haaretz ochlim veshotim vechogegim bechol hashalal hagadol asher lakhu me'eretz pelishtim ume'eretz yehudah
This verse describes a scene where someone descended, and found people scattered across the entire land, eating, drinking, and celebrating with all the great plunder they had taken from the land of the Philistines and the land of Judah.
[1SA.30.17] And David struck them from the dawn until the evening on the following day, and no man escaped from them, except four hundred men, young ones, who rode on camels and they fled. [§]
vayakehem david mehaneshef vead haerev lemaharatam velo nimlat mehem ish ki im arba meot ish na'ar asher rachvu al hagemallim vayansu.
This verse describes David striking down the Amalekites. 'Vayakehem' means 'and he struck them'. 'David' is the proper name David. 'Mehaneshef' means 'from the dawn'. 'Vead haerev' means 'until the evening'. 'Lemaharatam' means 'on the following day'. 'Velo nimlat mehem ish' means 'and no man escaped from them'. 'Ki im arba meot ish na'ar' means 'except four hundred men, young ones'. 'Asher rachvu al hagemallim' means 'who rode on camels'. 'Vayansu' means 'and they fled'.
[1SA.30.18] And David rescued all that the Amalekites had taken, and David rescued his two wives. [§]
Va-yatzel David et kol asher lakhu Amalek ve'et sh'tei nashav hitzil David.
This verse describes David rescuing everything the Amalekites took, and specifically rescuing his two wives. 'Va-yatzel' means 'and he rescued'. 'Et' is a grammatical marker indicating a definite direct object. 'Kol asher lakhu' means 'all that they took'. 'Amalek' is the name of a people group. 'Ve'et' means 'and'. 'Sh'tei nashav' means 'his two wives'. 'Hitzil' means 'he rescued'.
[1SA.30.19] And nothing was lacking to them, from the smallest to the greatest, even to sons and daughters and possessions, and even to all that they had taken for themselves. David restored everything. [§]
Velo ne'dar-lahem min-ha-katon ve-ad-ha-gadol ve-ad-banim u-banot u-mishalal ve-ad-kol-asher-lakhu-lahem hakol heshiv David.
This verse describes David restoring everything that had been taken from the Amalekites. 'Velo ne'dar-lahem' means 'nothing was lacking to them.' 'Min-ha-katon ve-ad-ha-gadol' means 'from the small even to the great.' 'Ve-ad-banim u-banot' means 'even to sons and daughters.' 'U-mishalal' refers to possessions or cattle. 'Ve-ad-kol-asher-lakhu-lahem' means 'even to all that they had taken for themselves'. 'Hakol heshiv David' means 'David restored everything'.
[1SA.30.20] And David took all the sheep and the cattle, they drove them before that livestock, and they said, "This is David’s spoil." [§]
va-yikach david et kol ha-tson uve-ha-bakar nahagu lifnei ha-mikneh ha-hu va-yomru zeh shalal david.
This verse describes David taking livestock. 'Vayikach' means 'and he took'. 'David' is a proper noun, the name David. 'Et' is a grammatical particle indicating the direct object. 'Kol' means 'all'. 'Ha-tson' means 'the sheep'. 'Uve-ha-bakar' means 'and the cattle'. 'Nahagu' means 'they drove'. 'Lifnei' means 'before'. 'Ha-mikneh' means 'the livestock'. 'Ha-hu' means 'that'. 'Va-yomru' means 'and they said'. 'Zeh' means 'this'. 'Shalal' means 'spoil'. 'David' is again the proper noun, the name David.
[1SA.30.21] And David came to the two hundred men who were lagging behind, having followed David. And he settled them in the Besor Valley, and they went out to meet David and to meet the people who were with him. And David approached the people and asked about their peace. [§]
Va-yo-vo Da-vid el-ma-atim ha-a-na-shim a-sher-pig-ru mile-chet a-cha-rei Da-vid va-yo-shi-vum be-na-chal ha-be-sor va-ye-tze-u li-kre-at Da-vid ve-li-kre-at ha-am a-sher it-to va-yig-ash Da-vid et-ha-am va-yish-al la-hem le-sha-lom.
This verse describes David approaching two hundred men who had remained with him. He settled them in the Besor Valley, and they came out to meet him and his people. David then approached the people and asked about their well-being.
[1SA.30.22] Then all the evil men and scoundrels among the men who went with David said, "Because they did not go with me, we should not give them any of the plunder that we rescued. Instead, let each man take his wife and his sons and go away." [§]
vayaan kol-ish-ra va-viliya'al meha'anashim asher halchu im-david vayomru ya'an asher lo halchu immi lo niten lahem mehashalal asher hitzalnu ki im ish et ishto ve'et banav ve'yinhagu ve'yelechu.
This verse describes a group of men who were upset with David because they were not allowed to participate in the spoils of war. They claim that because they did not go with David on the campaign, they should not receive any share of the plunder, and instead, each man should take his wife and children and leave. The names of God are not present in this verse.
[1SA.30.23] And David said, "Do not do so, my brothers. What Yahveh has given to us and guarded for us, and has given the host that came against us into our hand..." [§]
Va-yo-mer Da-vid lo-ta-asu khen echai et asher natan Yahveh lanu va-yishmor otanu va-yitten et ha-gedud ha-ba aleinu be-yadeinu.
This verse comes from 2 Samuel 8:13. David is speaking to his brothers, discouraging them from taking spoils from those Yahveh has delivered into their hands. ‘Va-yo-mer’ means ‘and he said’. ‘Da-vid’ is the name David. ‘lo-ta-asu’ means ‘do not do’. ‘khen’ means ‘so’ or ‘thus’. ‘echai’ means ‘my brothers’. ‘et’ is a particle indicating the object. ‘asher’ means ‘which’ or ‘that’. ‘natan’ means ‘gave’. ‘Yahveh’ is the proper name of God. ‘lanu’ means ‘to us’. ‘va-yishmor’ means ‘and he guarded’. ‘otanu’ means ‘us’. ‘va-yitten’ means ‘and he gave’. ‘ha-gedud’ means ‘the troop’ or ‘the host’. ‘ha-ba’ means ‘the coming’ or ‘the one coming’. ‘aleinu’ means ‘upon us’. ‘be-yadeinu’ means ‘in our hand’.
[1SA.30.24] And who will listen to you regarding this matter, because it is like the share of the one descending into war, and like the share of the one sitting with the equipment – they will divide it together. [§]
u-mee yish-mah la-chem la-da-var ha-zeh, kee k'-chelek ha-yored ba-mil-cha-mah u-k'-chelek ha-yo-shev al-ha-ke-lim yach-da-vu yach-lo-ku.
This verse asks who will listen to them regarding this matter. It then uses a simile, comparing their fate to the share of those who go down in war and to the share of those who sit with the equipment. Both shares will be divided together, implying a shared and likely unfavorable outcome.
[1SA.30.25] And it was from that day and onward that He placed it as law and as judgment for Israel until this day. [§]
Va-yhi mei-hayom ha-hu va-ma'aleh va-yisimah le-hok u-le-mishpat le-yisrael ad ha-yom ha-zeh.
This verse describes something that happened from a certain day onwards, establishing it as a law and a judgment for Israel until the present day. 'Va-yhi' means 'and it was'. 'Mei-hayom ha-hu' means 'from that day'. 'Va-ma'aleh' means 'and upwards/onwards'. 'Va-yisimah' means 'and He placed it'. 'Le-hok u-le-mishpat' means 'as law and as judgment'. 'Le-yisrael' means 'for Israel'. 'Ad ha-yom ha-zeh' means 'until this day'.
[1SA.30.26] And David came to Tziqlag and sent from the spoil to the elders of Judah to his companion, saying, "Behold, to you is a blessing from the spoil of the enemies of Yahveh." [§]
va-yo-vo da-vid el-tziq-lag va-ye-shal-lach me-ha-sha-lal le-ziq-nei ye-hu-da le-re-e-hu le-e-mor hi-neh la-chem be-ra-cha mish-shal-al oy-vei Yahveh.
This verse describes David sending spoils of war to the elders of Judah. 'David' is a proper noun, so it remains unchanged. 'Tziqlag' is a place name and remains unchanged. 'Ziqnei' means 'elders'. 'Yehudah' is Judah. 'Re'ehu' means 'companion' or 'friend'. 'L'emor' means 'to say'. 'Hinei' means 'behold'. 'Lachem' means 'to you'. 'Be-racha' means 'blessing'. 'Mi-shalal' means 'from the spoil'. 'Oyvei' means 'enemies'. 'Yahveh' is the divine name.
[1SA.30.27] To that which is the house of God, and to that which is the heights of the south, and to that which is Yatir. [§]
la-asher be-beit-el ve-la-asher be-ramot-negev ve-la-asher be-yatir.
This verse begins with the preposition 'to' or 'for' ('la') followed by 'asher', which means 'that' or 'which'. Then follows 'beit-el', meaning 'house of God'. The structure then repeats with 'ramot-negev' ('heights of the south') and 'yatir'. The verse is listing locations.
[1SA.30.28] And to that which is in Arer, and to that which is in Siphmah, and to that which is in Eshtemoa. [§]
ve-la-asher ba-ar-er ve-la-asher be-sip-mot ve-la-asher be-esh-te-mo-a.
This verse lists place names. "asher" means 'that is', or 'which'. "ba" means 'in'. "ve" means 'and'. The names themselves are geographic locations. The verse is essentially stating 'and to that which is in Arer, and to that which is in Siphmah, and to that which is in Eshtemoa.'
[1SA.30.29] And to that which belongs to the Recabites, and to that which belongs in the cities of the Jerahmeelites, and to that which belongs in the cities of the Kenites. [§]
ve-lah-ah-sher be-rah-kal ve-lah-ah-sher be-ah-rei ha-yeh-rah-khme-eh-lee ve-lah-ah-sher be-ah-rei ha-kei-nee
This verse lists locations associated with different groups of people. "ve-lah-ah-sher" means "and to that which." "be-rah-kal" refers to the Recabites, a nomadic group. "be-ah-rei ha-yeh-rah-khme-eh-lee" means "in the cities of the Jerahmeelites," a tribe of Israel. "be-ah-rei ha-kei-nee" means "in the cities of the Kenites," a group related to the Israelites.
[1SA.30.30] And to which is Charmah, and to which is the pit of smoke, and to which is Atach. [§]
ve-la-asher be-char-mah ve-la-asher be-bor-ashan ve-la-asher ba-atach.
This verse appears to be a listing of places or entities. 'Asher' translates to 'who' or 'which'. 'Charmah' seems to be a place name. 'Bor-ashan' likely means 'pit of smoke', another place name. 'Atach' appears to be a place or person’s name. The 've-la' construction means 'and to/for which/who'.
[1SA.30.31] And to the one in Hebron, and to all the places where David walked, he and his men were there. [§]
ve-la-asher be-chevrone u-le-chol-ha-mekomote asher-hithallech-sham David hu va-anashav.
This verse refers to places David walked, specifically Hebron and all other locations where David and his men went. The verse indicates locations associated with David’s movements and activities.
1SA.31
[1SA.31.1] And the Philistines are fighting in Israel, and the men of Israel fled before the Philistines, and the slain fell on the mountain of Gilboa. [§]
u-filishtim nilchamim be-yisrael va-yanusu anshei yisrael mipnei filishtim va-yipplu chlalim be-har ha-gilboa.
This verse describes a battle between the Philistines and the Israelites. The Israelites fled from the Philistines, and many fell as casualties on Mount Gilboa. Each word is directly translated as follows: 'u' - and, 'filishtim' - Philistines, 'nilchamim' - are fighting, 'be' - in, 'yisrael' - Israel, 'va' - and, 'yanusu' - they fled, 'anshei' - men of, 'mipnei' - before, 'va-yipplu' - and fell, 'chlalim' - slain, 'be-har' - on the mountain, 'ha-gilboa' - Gilboa.
[1SA.31.2] The Philistines clung to Saul and his sons. Then the Philistines struck down Jonathan, and Abinadav, and Malkishua, the sons of Saul. [§]
Va-yad-bek-u Pli-sh-tim et-Sha-ul ve-et-ba-nav. Va-yak-ku Pli-sh-tim et-Ye-ho-na-tan ve-et-A-vi-na-dav ve-et-Mal-ki-shua benei Sha-ul.
This verse describes the Philistines clinging to Saul and his sons, and then striking down Jonathan, Abinadav, and Malkishua, the sons of Saul. The verb 'yad-bek' means 'to cling to' or 'to stick fast.' The verb 'yak-ku' means 'to strike'.
[1SA.31.3] And the warfare became heavy to Saul, and the Moorish people found him – men with the bow – and he greatly feared the Moorish people. [§]
va-tee-khah-bed ha-mil-ha-mah el-sha-ool va-yee-mah-tza-hu ha-mo-ree-m a-na-sheem ba-kah-sheth va-yah-khel me-od me-ha-mo-ree-m
This verse describes a time of intense warfare for Saul and how he encountered Moorish people who were archers, which greatly frightened him.
[1SA.31.4] And Saul said to his armor-bearer, "Draw your sword and pierce me with it, lest these uncircumcised men come and pierce me and abuse me." But his armor-bearer would not, for he was very afraid. And Saul took the sword and fell upon it. [§]
Va-yo-mer Sha-ool le-no-say ke-layv sh’lof char-b’cha ve-da-kre-nee vah pehn ya-vo-oo ha-a-re-leem ha-eh-leh oo-de-ka-roo-nee ve-heet-al-loo-bee ve-lo-a-vah no-say ke-layv kee ya-ray-ah me-od va-yee-kah Sha-ool et ha-char-ev va-yee-pol a-lay-ha.
This verse describes Saul, the king, asking his armor-bearer to kill him with a sword to avoid being captured and abused by the uncircumcised (Philistines). The armor-bearer refuses out of fear, so Saul takes the sword and falls upon it himself.
[1SA.31.5] And the armor-bearer saw that Saul was dead, and he also fell on his sword and died with him. [§]
vayara nosa kelav ki met Shaul vayipol gam hu al charbo vayamat imo
This verse describes the death of Saul and his armor-bearer. 'Vayara' means 'and saw'. 'Nosa kelav' refers to the armor-bearer. 'Ki met Shaul' means 'that Saul was dead'. 'Vayipol gam hu al charbo' means 'and he also fell on his sword'. 'Vayamat imo' means 'and he died with him'.
[1SA.31.6] And Saul died, and his three sons, and the bearer of his weapons, also all his people died together on that day. [§]
va-ya-mat Sha-ul u-shlo-shet ba-nav ve-no-sei ke-lav gam kol-anashav bayom ha-hu yach-dav.
This verse describes the death of Saul and his sons. "Va-ya-mat" means "and he died". "Sha-ul" is Saul's name. "U-shlo-shet ba-nav" means "and his three sons". "Ve-no-sei ke-lav" means "and the bearer of his weapons". "Gam kol-anashav" means "also all his people". "Bayom ha-hu" means "on that day". "Yach-dav" means "together".
[1SA.31.7] And the men of Israel saw those who were across the valley and those who were across the Jordan, that the men of Israel had fled and that Saul and his sons had died. So they abandoned the cities and fled, and the Philistines came and settled in them. [§]
vayiru anshei yisrael asher be'ever haemek veasher be'ever hayarden ki nasu anshei yisrael veki metu shaul uvnav vayazvu et ha'arim vayanusu vayavo pelishtim vayshev bahhen
This verse describes the Israelites seeing the aftermath of a battle. The men of Israel saw those who were across the valley and across the Jordan. They saw that the men of Israel had fled and that Saul and his sons had died. They abandoned the cities and fled, and the Philistines came and settled in them.
[1SA.31.8] And it came to pass on the next day that the Philistines came to plunder the slain, and they found Saul and his three sons fallen on Mount Gilboa. [§]
va-yhi mi-maharat va-yavo pelishtim le-pashet et-ha-chalalim va-yimtzu et-Shaul ve-et-shloshet banav noflim behar ha-Gilboa.
This verse describes the aftermath of a battle. 'Mi-maharat' means 'on the next day.' 'Pelishtim' refers to the Philistines. 'Le-pashet' means 'to raid' or 'to plunder.' 'Ha-chalalim' means 'the slain.' 'Shaul' is the name Saul, the king. 'Shloshet banav' means 'his three sons.' 'Noflim' means 'fallen.' 'Behar ha-Gilboa' means 'on Mount Gilboa.'
[1SA.31.9] They cut off his head and stripped his internal organs, and they sent them throughout the land of the Philistines around for meat to the house of their idols and to the people. [§]
vayikrotu et-rosho vayafshitu et-kelav vayshallchu be'eretz-pelishtim saviv levasar beit atzavehem ve'et ha'am.
This verse describes the aftermath of a battle, specifically the treatment of the body of a defeated enemy. 'Vayikrotu' means 'they cut off', referring to the head. 'Vayafshitu' means 'they stripped', referring to the internal organs. 'Vayshallchu' means 'they sent'. 'Be'eretz-pelishtim' means 'in the land of the Philistines'. 'Saviv' means 'around'. 'Levasar' means 'for meat'. 'Beit atzavehem' means 'the house of their idols'. 'Ve'et ha'am' means 'and the people'. The verse details sending the body parts around to the Philistine territory, and announcing it to the people.
[1SA.31.10] And they placed his disgrace in the house of ashtarot, and they impaled his corpse on the wall of the house of shan. [§]
vayassim et-kelav beit ashtarot ve'et gviyato tak'u bechomat beit shan
This verse describes the treatment of a defeated enemy king. 'Vayassim' means 'and they placed'. 'Et' is a grammatical marker indicating the direct object. 'Kelav' means 'his disgrace'. 'Beit ashtarot' is 'house of ashtarot', likely a location. 'Ve'et' is 'and'. 'Gviyato' means 'his corpse'. 'Tak'u' means 'they impaled'. 'Bechomat' means 'on the wall of'. 'Beit shan' is 'house of shan', a city.
[1SA.31.11] And the inhabitants of Jabesh Gilead heard that which the Philistines did to Saul. [§]
vayishma'u elav yoshvei yavish gil'ad 'et asher 'asu pelishtim leSha'ul.
This verse describes the inhabitants of Jabesh Gilead hearing about what the Philistines did to Saul. 'Vayishma'u' means 'and they heard'. 'Elav' means 'to him'. 'Yoshvei' means 'inhabitants of'. 'Yavish Gil'ad' is the place name 'Jabesh Gilead'. 'Et' is a particle often untranslated, marking the direct object. 'Asher' means 'that which'. 'Asu' means 'they did'. 'Pelishtim' means 'Philistines'. 'LeSha'ul' means 'to Saul'.
[1SA.31.12] Then every valiant man arose and went all night, and they took the corpse of Saul and the corpses of his sons from the wall of Beit Shan, and they came to Yavash and burned them there. [§]
vayakumu kol-ish khayil vayelekhu kol-halayla vayikchu et-gviyat Sha'ul ve'et gviyot banav mekhomat Beit Shan vayavo Yavasha vayisrefu otam sham.
This verse describes the actions taken after the death of Saul and his sons. Men of valor arose and took their bodies from the wall of Beit Shan, brought them to Yavash, and burned them there. The verse uses the term 'gviyah' which means 'corpse' or 'body'. The terms 'Sha'ul' and 'Yavash' are proper names and remain unchanged. 'Banim' means 'sons'. 'Beit Shan' is a location name, meaning 'House of Shan'.
[1SA.31.13] And they took his bones, and they buried them under the oak in Shechem, and they mourned for seven days. [§]
vayikchu et atzmoteyhem vayikberu tachat haeshel beyabesha vayatzumu shiv'at yamim.
This verse describes the burial of the bones of Joseph. 'Vayikchu' means 'and they took'. 'Et atzmoteyhem' means 'their bones'. 'Vayikberu' means 'and they buried'. 'Tachat haeshel' means 'under the oak'. 'Beyabesha' means 'in Shechem'. 'Vayatzumu' means 'and they mourned'. 'Shiv'at yamim' means 'seven days'.