Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

1 Samuel 13-14
New English Translation

Saul Fails the Lord

13 Saul was [thirty][a] years old when he began to reign; he ruled over Israel for [forty][b] years. 2 Saul selected for himself 3,000 men from Israel. Of these 2,000 were with Saul at Micmash and in the hill country of Bethel; the remaining 1,000 were with Jonathan at Gibeah in the territory of Benjamin.[c] He sent all the rest of the people back home.[d]

3 Jonathan attacked the Philistine outpost[e] that was at Geba and the Philistines heard about it. Then Saul alerted[f] all the land saying, “Let the Hebrews pay attention!” 4 All Israel heard this message,[g] “Saul has attacked the Philistine outpost, and now Israel is repulsive[h] to the Philistines!” So the people were summoned to join[i] Saul at Gilgal.

5 Meanwhile the Philistines gathered to battle with Israel. Then they went up against Israel[j] with 3,000 chariots,[k] 6,000 horsemen, and an army as numerous as the sand on the seashore. They went up and camped at Micmash, east of Beth Aven. 6 The men of Israel realized they had a problem because their army was hard pressed. So the army hid in caves, thickets, cliffs, strongholds,[l] and cisterns. 7 Some of the Hebrews crossed over the Jordan River[m] to the land of Gad and Gilead. But Saul stayed at Gilgal; the entire army that was with him was terrified. 8 He waited for seven days, the time period indicated by Samuel.[n] But Samuel did not come to Gilgal, and the army began to abandon Saul.[o]

9 So Saul said, “Bring me the burnt offering and the peace offerings.” Then he offered a burnt offering. 10 Just when he had finished offering the burnt offering, Samuel appeared on the scene. Saul went out to meet him and to greet him.[p]

11 But Samuel said, “What have you done?” Saul replied, “When I saw that the army had started to abandon me,[q] and that you didn’t come at the appointed time, and that the Philistines had assembled at Micmash, 12 I thought,[r] ‘Now the Philistines will come down on me at Gilgal and I have not sought the Lord’s favor.’ So I felt obligated[s] to offer the burnt offering.”

13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed[t] the commandment that the Lord your God gave[u] you. Had you done that, the Lord would have established your kingdom over Israel forever. 14 But now your kingdom will not continue. The Lord has sought out[v] for himself a man who is loyal to him,[w] and the Lord has appointed[x] him to be leader over his people, for you have not obeyed what the Lord commanded you.”

15 Then Samuel set out and went up from Gilgal[y] to Gibeah in the territory of Benjamin.[z] Saul mustered the army that remained with him; there were about 600 men. 16 Saul, his son Jonathan, and the army that remained with them stayed in Gibeah in the territory of Benjamin, while the Philistines camped in Micmash.[aa] 17 Raiding bands went out from the camp of the Philistines in three groups. One band turned toward the road leading to Ophrah by the land of Shual; 18 another band turned toward the road leading to Beth Horon; and yet another band turned toward the road leading to the border that overlooks the valley of Zeboyim in the direction of the desert.

19 A blacksmith could not be found in all the land of Israel, for the Philistines had said, “This will prevent the Hebrews from making swords and spears.” 20 So all Israel had to go down to the Philistines in order to get their plowshares, cutting instruments, axes, and sickles[ab] sharpened. 21 They charged[ac] two-thirds of a shekel[ad] to sharpen plowshares and cutting instruments, and one-third of a shekel[ae] to sharpen picks and axes, and to set ox goads. 22 So on the day of the battle no sword or spear was to be found in the hand of anyone in the army that was with Saul and Jonathan. No one but Saul and his son Jonathan had them.

Jonathan Ignites a Battle

23 A garrison of the Philistines had gone out to the pass at Micmash.

14 Then one day Jonathan son of Saul said to his armor-bearer,[af] “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about 600 men. 3 Now Ahijah was carrying[ag] an ephod. He was the son of Ahitub, who was the brother of Ichabod and a son of Phinehas, son of Eli, the priest of the Lord in Shiloh. The army was unaware that Jonathan had left.

4 Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh. 5 The cliff to the north was closer to Micmash, the one to the south closer to Geba.

6 Jonathan said to his armor-bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene[ah] for us. Nothing can prevent the Lord from delivering, whether by many or by a few.” 7 His armor-bearer said to him, “Do everything that is on your mind.[ai] Do as you’re inclined. I’m with you all the way!”[aj]

8 Jonathan replied, “All right.[ak] We’ll go over to these men and fight them. 9 If they say to us, ‘Stay put until we approach you,’ we will stay[al] right there and not go up to them. 10 But if they say, ‘Come up against us,’ we will go up. For in that case the Lord has given them into our hand—it will be a sign to us.”

11 When they[am] made themselves known to the Philistine garrison, the Philistines said, “Look! The Hebrews are coming out of the holes in which they hid themselves.” 12 Then the men of the garrison said to Jonathan and his armor-bearer, “Come on up to us so we can teach you a thing or two!”[an] Then Jonathan said to his armor-bearer, “Come up behind me, for the Lord has given[ao] them into the hand of Israel!”

13 Jonathan crawled up on his hands and feet, with his armor-bearer following behind him. Jonathan struck down the Philistines,[ap] while his armor-bearer came along behind him and killed them.[aq] 14 In this initial skirmish Jonathan and his armor-bearer struck down about twenty men in an area that measured half an acre.

15 Then fear overwhelmed[ar] those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God.[as]

16 Saul’s watchmen at Gibeah in the territory of Benjamin[at] looked on[au] as the crowd of soldiers seemed to melt away first in one direction and then in another.[av] 17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops,[aw] Jonathan and his armor-bearer were not there. 18 So Saul said to Ahijah, “Bring near the ephod,”[ax] for he was at that time wearing the ephod in front of the Israelites.[ay] 19 While[az] Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand.”

20 Saul and all the army assembled and marched into battle, where they found[ba] the Philistines in total panic killing one another with their swords.[bb] 21 The Hebrews who had earlier gone over to the Philistine side[bc] joined the Israelites who were with Saul and Jonathan. 22 When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle. 23 So the Lord delivered Israel that day, and the battle shifted over to Beth Aven.[bd]

Jonathan Violates Saul’s Oath

24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening. I will get my vengeance on my enemies!” So no one in the army ate anything.

25 Now the whole army[be] entered the forest, and there was honey on the ground.[bf] 26 When the army entered the forest, they saw[bg] the honey flowing, but no one ate any of it,[bh] for the army was afraid of the oath. 27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it,[bi] his eyes gleamed.[bj] 28 Then someone from the army informed him, “Your father put the army under a strict oath[bk] saying, ‘Cursed be the man who eats food today.’ That is why the army is tired.” 29 Then Jonathan said, “My father has caused trouble for the land. See how my eyes gleamed[bl] when I tasted just a little of this honey. 30 Certainly if the army had eaten some of the enemies’ provisions that they came across today, would not the slaughter of the Philistines have been even greater?”

31 On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired. 32 So the army rushed greedily on[bm] the[bn] plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them, blood and all.

33 Now it was reported to Saul, “Look, the army is sinning against the Lord by eating even the blood.” He said, “All of you have broken the covenant![bo] Roll a large stone over here[bp] to me.” 34 Then Saul said, “Scatter out among the army and say to them, ‘Each of you bring to me your ox and sheep and slaughter them in this spot and eat. But don’t sin against the Lord by eating the blood.” So that night each one brought his ox and slaughtered it there.[bq] 35 Then Saul built an altar for the Lord; it was the first time he had built an altar for the Lord.

36 Saul said, “Let’s go down after the Philistines at night; we will rout[br] them until the break of day.[bs] We won’t leave any of them alive!”[bt] They replied, “Do whatever seems best to you.”[bu] But the priest said, “Let’s approach God here.” 37 So Saul asked God, “Should I go down after the Philistines? Will you deliver them into the hand of Israel?” But he did not answer him that day.

38 Then Saul said, “All you leaders of the army come here. Find out[bv] how this sin occurred today. 39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything.[bw]

40 Then he said to all Israel, “You will be on one side, and I and my son Jonathan will be on the other side.” The army replied to Saul, “Do whatever you think is best.”

41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.”[bx] Then Jonathan and Saul were indicated by lot, while the army was exonerated.[by] 42 Then Saul said, “Cast the lot between me and my son Jonathan!”[bz] Jonathan was indicated by lot.

43 So Saul said to Jonathan, “Tell me what you have done.” Jonathan told him, “I used the end of the staff that was in my hand to taste a little honey. I must die!”[ca] 44 Saul said, “God will punish me severely if Jonathan doesn’t die!”[cb]

45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground, for it is with the help of God that he has acted today.” So the army rescued Jonathan from death.[cc]

46 Then Saul stopped chasing the Philistines, and the Philistines went back home.[cd] 47 After Saul had secured his royal position over Israel, he fought against all their[ce] enemies on all sides—the Moabites, Ammonites, Edomites, the kings of Zobah, and the Philistines. In every direction that he turned, he was victorious.[cf] 48 He fought bravely, striking down the Amalekites and delivering Israel from the hand of its enemies.[cg]

Members of Saul’s Family

49 The sons of Saul were Jonathan, Ishvi, and Malki-Shua.[ch] He had two daughters; the older one was named Merab and the younger Michal. 50 The name of Saul’s wife was Ahinoam, the daughter of Ahimaaz. The name of the general in command of his army was Abner son of Ner, Saul’s uncle.[ci] 51 Kish was the father of Saul, and Ner the father of Abner was the son[cj] of Abiel.

52 There was fierce war with the Philistines all the days of Saul. So whenever Saul saw anyone who was a warrior or a brave individual, he would conscript him.

Footnotes

  1. 1 Samuel 13:1 tc The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX mss lack the entire verse, some Greek mss have “thirty years” here (while others have “one year” like the MT). The Syriac Peshitta has Saul’s age as twenty-one. But this seems impossible to harmonize with the implied age of Saul’s son Jonathan in the following verse. Taking into account the fact that in v. 2 Jonathan was old enough to be a military leader, some scholars prefer to supply in v. 1 the number forty (cf. ASV, NASB). The present translation (“thirty”) is a possible but admittedly uncertain proposal based on a few Greek mss and followed by a number of English versions (e.g., NIV, NCV, NLT). Other English versions simply supply ellipsis marks for the missing number (e.g., NAB, NRSV).
  2. 1 Samuel 13:1 tc The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number here as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1.
  3. 1 Samuel 13:2 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
  4. 1 Samuel 13:2 tn Heb “each one to his tents.”
  5. 1 Samuel 13:3 tn Or perhaps “struck down the Philistine official.” See the note at 1 Sam 10:5. Cf. TEV “killed the Philistine commander.”
  6. 1 Samuel 13:3 tn Heb “blew the ram’s horn in.”
  7. 1 Samuel 13:4 tn The words “this message” are supplied in the translation for stylistic reasons.
  8. 1 Samuel 13:4 tn Heb “stinks.” The figurative language indicates that Israel had become repulsive to the Philistines.
  9. 1 Samuel 13:4 tn Heb “were summoned after.”
  10. 1 Samuel 13:5 tc The MT omits “they went up against Israel” in a case of homoioteleuton, but these words are preserved in LXX.
  11. 1 Samuel 13:5 tc The translation follows the Lucianic Greek rescension and the Syriac. Many English versions follow the MT (e.g., KJV, NASB, NRSV, TEV) reading “30,000” here. One expects there to be more horsemen than chariots, cf. 2 Kgs 13:7; 2 Chr 12:3.
  12. 1 Samuel 13:6 tn Or perhaps “vaults.” This rare term also occurs in Judg 9:46, 49. Cf. KJV “high places”; ASV “coverts”; NAB “caverns”; NASB “cellars”; NIV, NCV, TEV “pits”; NRSV, NLT “tombs.”
  13. 1 Samuel 13:7 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  14. 1 Samuel 13:8 tn This apparently refers to the instructions given by Samuel in 1 Sam 10:8. If so, several years had passed. On the relationship between chs. 10 and 13, see V. P. Long, The Art of Biblical History (FCI), 201-23.
  15. 1 Samuel 13:8 tn Heb “dispersed from upon him”; NAB, NRSV “began to slip away.”
  16. 1 Samuel 13:10 tn Heb “to bless him.”
  17. 1 Samuel 13:11 tn Heb “dispersed from upon me.”
  18. 1 Samuel 13:12 tn Heb “said.”
  19. 1 Samuel 13:12 tn Or “I forced myself” (so KJV, NASB, NRSV, CEV); NAB “So in my anxiety I offered”; NIV “I felt compelled.”
  20. 1 Samuel 13:13 tn Or “kept.”
  21. 1 Samuel 13:13 tn Heb “commanded.”
  22. 1 Samuel 13:14 tn This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered.
  23. 1 Samuel 13:14 tn Heb “according to his heart.” The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates.
  24. 1 Samuel 13:14 tn Heb “commanded.”
  25. 1 Samuel 13:15 tc The LXX and two Old Latin mss include the following words here: “on his way. And the rest of the people went up after Saul to meet the warring army. When they arrived from Gilgal….”
  26. 1 Samuel 13:15 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity (likewise in the following verse).
  27. 1 Samuel 13:16 tn The juxtaposition of disjunctive clauses in v. 16 indicates synchronic action.
  28. 1 Samuel 13:20 tc The translation follows the LXX (“their sickle”) here, rather than the MT “plowshares,” which is due to dittography from the word earlier in the verse.
  29. 1 Samuel 13:21 tn Heb “the price was.” The meaning of the Hebrew word פְּצִירָה (petsirah) is uncertain. This is the only place it occurs in the OT. Some propose the meaning “sharpening,” but “price” is a more likely meaning if the following term refers to a weight (see the following note on the word “shekel”). See P. K. McCarter, I Samuel (AB), 238.
  30. 1 Samuel 13:21 tn This word, which appears only here in the OT, probably refers to a stone weight. Stones marked פִּים (pim) have been found in excavations of Palestinian sites. The average weight of such stones is 0.268 ounces, which is equivalent to about two-thirds of a shekel. This probably refers to the price charged by the Philistines for the services listed. See P. K. McCarter, I Samuel (AB), 238; DNWSI 2:910; and G. I. Davies, Ancient Hebrew Inscriptions, 259.
  31. 1 Samuel 13:21 tc Heb “and for a third, a pick.” The Hebrew text suffers from haplography at this point. The translation follows the textual reconstruction offered by P. K. McCarter, I Samuel (AB), 235.
  32. 1 Samuel 14:1 tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).
  33. 1 Samuel 14:3 tn Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT). The ephod could be used for consulting the Lord’s will (1 Sam 23:9-10; 30:7-8) and is not always worn (1 Sam 23:6). The significance in this context is probably not that Ahijah was dressed for sacrificial duties or to appear before God at the tabernacle, but rather that the ephod was available for consulting God, given the people’s ignorance about Jonathan’s activities. (Cf. the note at 1 Sam 2:28.)
  34. 1 Samuel 14:6 tn Heb “act.”
  35. 1 Samuel 14:7 tn Heb “in your heart.”
  36. 1 Samuel 14:7 tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.
  37. 1 Samuel 14:8 tn Heb “Look!”
  38. 1 Samuel 14:9 tn Heb “stand.”
  39. 1 Samuel 14:11 tn Heb “the two of them.”
  40. 1 Samuel 14:12 tn Heb “a thing.”
  41. 1 Samuel 14:12 tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.
  42. 1 Samuel 14:13 tn Heb “and they fell before Jonathan.”
  43. 1 Samuel 14:13 tn Heb “and the one carrying his equipment was killing after him.”
  44. 1 Samuel 14:15 tn Heb “fell upon.”
  45. 1 Samuel 14:15 tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.
  46. 1 Samuel 14:16 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
  47. 1 Samuel 14:16 tn Heb “saw, and look!”
  48. 1 Samuel 14:16 tn Heb “the crowd melted and went, even here.”
  49. 1 Samuel 14:17 tn Heb “and they mustered the troops, and look!”
  50. 1 Samuel 14:18 tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath Jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7) and with the expression “withdraw your hand” in v. 19. There are also quotations of this reading in rabbinic literature and medieval Jewish literature according to V. Aptowitzer, The Scripture in the Rabbinic Literature and Medieval Jewish Literature, Prolegomena (3 parts, Vindobonae, 1906, 1908, 1911). It is followed in the present translation (cf. NAB, NJB, GWN, TEV, NLT, CEB, BBE).
  51. 1 Samuel 14:18 tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.
  52. 1 Samuel 14:19 tn Or perhaps “until.”
  53. 1 Samuel 14:20 tn Heb “and look, there was.”
  54. 1 Samuel 14:20 tn Heb “the sword of a man against his companion, a very great panic.”
  55. 1 Samuel 14:21 tn Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”
  56. 1 Samuel 14:23 tc The LXX includes the following words: “And all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.”
  57. 1 Samuel 14:25 tn Heb “all the land.”
  58. 1 Samuel 14:25 tn Heb “the surface of the field.”
  59. 1 Samuel 14:26 tn Heb “and the army entered the forest, and look!”
  60. 1 Samuel 14:26 tn Heb “and there was no one putting his hand to his mouth.”
  61. 1 Samuel 14:27 tn Heb “and he returned his hand to his mouth.”
  62. 1 Samuel 14:27 tc The translation follows the Qere and several medieval Hebrew mss in reading “gleamed,” rather than the Kethib, “saw.”
  63. 1 Samuel 14:28 tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.
  64. 1 Samuel 14:29 tc The LXX reads “saw.” See v. 27.
  65. 1 Samuel 14:32 tc The translation follows the Qere and many medieval Hebrew mss in reading “and they rushed greedily upon,” rather than the Kethib, “and they did.”
  66. 1 Samuel 14:32 tc The translation reads with the Qere and many medieval Hebrew mss הַשָּׁלָל (hashalal, “the spoil”) rather than following the Kethib reading, שָׁלָל (shalal, “spoil”).
  67. 1 Samuel 14:33 tn Heb “You have acted deceptively.” In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals.
  68. 1 Samuel 14:33 tc The translation follows the LXX reading ἐνταῦθα (entautha, “here”) for הֲלֹם (halom, “here”) rather than the MT’s הַיּוֹם (hayyom, “today”).
  69. 1 Samuel 14:34 tn Heb “and all the army brought near, each his ox by his hand, and they slaughtered there.”
  70. 1 Samuel 14:36 tn Heb “plunder.”
  71. 1 Samuel 14:36 tn Heb “until the light of the morning.”
  72. 1 Samuel 14:36 tn Heb “and there will not be left among them a man.”
  73. 1 Samuel 14:36 tn Heb “all that is good in your eyes.” So also in v. 40.
  74. 1 Samuel 14:38 tn Heb “know and see.”
  75. 1 Samuel 14:39 tn Heb “and there was no one answering from all the army.”
  76. 1 Samuel 14:41 tc Heb “to the Lord God of Israel: ‘Give what is perfect.’” The Hebrew textual tradition has accidentally omitted several words here. The present translation follows the LXX (as do several English versions, cf. NAB, NRSV, TEV). See P. K. McCarter, I Samuel (AB), 247-48, and R. W. Klein, 1 Samuel (WBC), 132.sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.
  77. 1 Samuel 14:41 tn Heb “went out.”
  78. 1 Samuel 14:42 tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”
  79. 1 Samuel 14:43 tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).
  80. 1 Samuel 14:44 tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”
  81. 1 Samuel 14:45 tn Heb “and he did not die.”
  82. 1 Samuel 14:46 tn Heb “to their place.”
  83. 1 Samuel 14:47 tn Heb “his,” which could refer to Israel or to Saul.
  84. 1 Samuel 14:47 tc The translation follows the LXX (“he was delivered”), rather than the MT, which reads, “he acted wickedly.”
  85. 1 Samuel 14:48 tn Heb “plunderers.”
  86. 1 Samuel 14:49 sn The list differs from others. In 1 Sam 31:2 (= 1 Chr 10:2), Jonathan, Abinadab, and Malki-Shua are listed as Saul’s sons, while 1 Chr 8:33 and 9:39 list Jonathan, Malki-Shua, Abinadab, and Eshbaal.
  87. 1 Samuel 14:50 sn The word “uncle” can modify either Abner or Ner. See the note on the word “son” in v. 51 for further discussion.
  88. 1 Samuel 14:51 tn 1 Chr 9:35-36 indicates that Jeiel (= Abiel?) had two sons (among others) named Ner and Kish (see also 1 Sam 9:1 and 1 Chr 8:30, where some Greek manuscripts include the name Ner, though it is absent in the Hebrew text). If this Kish was the father of Saul and Ner was the father of Abner, then Saul and Abner were cousins. However, according to 1 Chr 8:33 and 9:39, Ner, not Abiel, was the father of Kish. In this case, Kish and Abner were brothers and Abner was Saul’s uncle. The simplest solution to the problem is to see two men named Kish in the genealogy: Abiel (Jeiel) was the father of Ner and Kish I. Ner was the father of Abner and Kish II. Kish II was the father of Saul. The Kish mentioned in 1 Sam 9:1 was the father of Saul (v. 2) and must be identified as Kish II. In this case the genealogy is “gapped,” with Ner being omitted. Abiel was the grandfather of Kish II.
Next
1 Samuel 12
1 Samuel 15
Next
Previous Next

Luke 10:1-24
New English Translation

The Mission of the Seventy-Two

10 After this[a] the Lord appointed seventy-two[b] others and sent them on ahead of him two by two into every town[c] and place where he himself was about to go. 2 He[d] said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest[e] to send out[f] workers into his harvest. 3 Go! I[g] am sending you out like lambs[h] surrounded by wolves.[i] 4 Do not carry[j] a money bag,[k] a traveler’s bag,[l] or sandals, and greet no one on the road.[m] 5 Whenever[n] you enter a house,[o] first say, ‘May peace[p] be on this house!’ 6 And if a peace-loving person[q] is there, your peace will remain on him, but if not, it will return to you.[r] 7 Stay[s] in that same house, eating and drinking what they give you,[t] for the worker deserves his pay.[u] Do not move around from house to house. 8 Whenever[v] you enter a town[w] and the people[x] welcome you, eat what is set before you. 9 Heal[y] the sick in that town[z] and say to them, ‘The kingdom of God[aa] has come upon[ab] you!’ 10 But whenever[ac] you enter a town[ad] and the people[ae] do not welcome[af] you, go into its streets[ag] and say, 11 ‘Even the dust of your town[ah] that clings to our feet we wipe off[ai] against you.[aj] Nevertheless know this: The kingdom of God has come.’[ak] 12 I tell you, it will be more bearable on that day for Sodom[al] than for that town![am]

13 “Woe to you, Chorazin![an] Woe to you, Bethsaida! For if[ao] the miracles[ap] done in you had been done in Tyre and Sidon,[aq] they would have repented long ago, sitting in sackcloth and ashes.[ar] 14 But it will be more bearable for Tyre and Sidon[as] in the judgment than for you! 15 And you, Capernaum,[at] will you be exalted to heaven?[au] No, you will be thrown down to Hades![av]

16 “The one who listens[aw] to you listens to me,[ax] and the one who rejects you rejects me, and the one who rejects me rejects[ay] the one who sent me.”[az]

17 Then[ba] the seventy-two[bb] returned with joy, saying, “Lord, even the demons submit to[bc] us in your name!”[bd] 18 So[be] he said to them, “I saw[bf] Satan fall[bg] like lightning[bh] from heaven. 19 Look, I have given you authority to tread[bi] on snakes and scorpions[bj] and on the full force of the enemy,[bk] and nothing will[bl] hurt you. 20 Nevertheless, do not rejoice that[bm] the spirits submit to you, but rejoice[bn] that your names stand written[bo] in heaven.”

21 On that same occasion[bp] Jesus[bq] rejoiced[br] in the Holy Spirit and said, “I praise[bs] you, Father, Lord[bt] of heaven and earth, because[bu] you have hidden these things from the wise[bv] and intelligent, and revealed them to little children.[bw] Yes, Father, for this was your gracious will.[bx] 22 All things have been given to me by my Father.[by] No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides[bz] to reveal him.”

23 Then[ca] Jesus[cb] turned[cc] to his[cd] disciples and said privately, “Blessed[ce] are the eyes that see what you see! 24 For I tell you that many prophets and kings longed to see[cf] what you see but did not see it, and to hear what you hear but did not hear it.”

Read full chapter

Footnotes

  1. Luke 10:1 tn Grk “And after these things.” Here δέ (de) has not been translated.
  2. Luke 10:1 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ ƒ1,13 M and several church fathers and early versions) or “seventy-two” (P75 B D 0181 lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
  3. Luke 10:1 tn Or “city.”
  4. Luke 10:2 tn Here δέ (de) has not been translated.
  5. Luke 10:2 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
  6. Luke 10:2 tn Grk “to thrust out.”
  7. Luke 10:3 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  8. Luke 10:3 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18. For more on sheep imagery see H. Preisker and S. Schulz, TDNT 6:690.
  9. Luke 10:3 sn This imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). The imagery of lambs surrounded by wolves suggests violence, and may hint at coming persecution of disciples.
  10. Luke 10:4 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
  11. Luke 10:4 tn Traditionally, “a purse.”
  12. Luke 10:4 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  13. Luke 10:4 tn Or “no one along the way.”
  14. Luke 10:5 tn Here δέ (de) has not been translated.
  15. Luke 10:5 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
  16. Luke 10:5 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
  17. Luke 10:6 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:35.
  18. Luke 10:6 sn The response to these messengers determines how God’s blessing is bestowed—if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
  19. Luke 10:7 tn Here δέ (de) has not been translated.
  20. Luke 10:7 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
  21. Luke 10:7 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
  22. Luke 10:8 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
  23. Luke 10:8 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
  24. Luke 10:8 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
  25. Luke 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
  26. Luke 10:9 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
  27. Luke 10:9 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  28. Luke 10:9 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizō) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
  29. Luke 10:10 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
  30. Luke 10:10 tn Or “city.”
  31. Luke 10:10 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
  32. Luke 10:10 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
  33. Luke 10:10 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
  34. Luke 10:11 tn Or “city.”
  35. Luke 10:11 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
  36. Luke 10:11 tn Here ὑμῖν (humin) has been translated as a dative of disadvantage.
  37. Luke 10:11 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizō) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
  38. Luke 10:12 tn The noun “Sodom” is in emphatic position in the Greek text.sn Sodom (and Gomorrah) were widely regarded as the most wicked of OT cities from the actions described in Gen 19:1-29; even in OT times their wickedness had become proverbial (Isa 1:9-10). The allusion to God’s judgment on these cities is not intended to indicate that they might be shown mercy on the day of judgment, but to warn that rejecting the messengers with their current message about the coming kingdom is even more serious than the worst sins of Sodom and Gomorrah and will result in even more severe punishment.
  39. Luke 10:12 tn Or “city.”
  40. Luke 10:13 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was more significant; it was declared a polis (“city”) by the tetrarch Herod Philip, sometime after a.d. 30.
  41. Luke 10:13 tn This introduces a second class (contrary to fact) condition in the Greek text.
  42. Luke 10:13 tn Or “powerful deeds.”
  43. Luke 10:13 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the hardened sinners of the old era would have responded to the proclamation of the kingdom and repented, unlike you!”
  44. Luke 10:13 sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance.
  45. Luke 10:14 sn Jesus’ general point is that in the day of judgment the Gentile cities will come off better than the cities of Galilee. This is not to indicate toleration for the sins of the Gentile cities, but to show how badly the judgment will go for the Galilean ones. In the OT prophetic oracles were pronounced repeatedly against Tyre and Sidon: Isa 23:1-18; Ezek 26:1-28:26; Joel 4:4; Zech 9:2-4.
  46. Luke 10:15 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  47. Luke 10:15 tn The interrogative particle introducing this question expects a negative reply.
  48. Luke 10:15 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
  49. Luke 10:16 tn Grk “hears you,” but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
  50. Luke 10:16 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
  51. Luke 10:16 tn The double mention of rejection in this clause—ἀθετῶν ἀθετεῖ (athetōn athetei) in the Greek text—keeps up the emphasis of the section.
  52. Luke 10:16 sn The one who sent me refers to God.
  53. Luke 10:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  54. Luke 10:17 tc See the tc note on the number “seventy-two” in Luke 10:1.
  55. Luke 10:17 tn Or “the demons obey”; see L&N 36.18.
  56. Luke 10:17 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
  57. Luke 10:18 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
  58. Luke 10:18 tn This is an imperfect tense verb.
  59. Luke 10:18 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
  60. Luke 10:18 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
  61. Luke 10:19 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
  62. Luke 10:19 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
  63. Luke 10:19 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.sn The enemy is a reference to Satan (mentioned in v. 18).
  64. Luke 10:19 tn This is an emphatic double negative in the Greek text.
  65. Luke 10:20 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
  66. Luke 10:20 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
  67. Luke 10:20 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
  68. Luke 10:21 tn Grk “In that same hour” (L&N 67.1).
  69. Luke 10:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  70. Luke 10:21 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
  71. Luke 10:21 tn Or “thank.”
  72. Luke 10:21 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
  73. Luke 10:21 tn Or “that.”
  74. Luke 10:21 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel.
  75. Luke 10:21 tn Or “to the childlike,” or “the innocent” (BDAG 671 s.v. νήπιος 1.b.β).
  76. Luke 10:21 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ states: “as a reverential way of expressing oneself, when one is speaking of an eminent pers., and esp. of God, not to connect the subject directly w. what happens, but to say that it took place ‘before someone.’”
  77. Luke 10:22 sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Matt 11:27, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.
  78. Luke 10:22 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
  79. Luke 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  80. Luke 10:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  81. Luke 10:23 tn Grk “turning to the disciples, he said.” The participle στραφείς (strapheis) has been translated as a finite verb due to requirements of contemporary English style.
  82. Luke 10:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  83. Luke 10:23 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
  84. Luke 10:24 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
Next
Luke 9
Luke 11
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.