Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXΚαὶ νῦν ἄκουσον δὴ φωνῆς τῆς δούλης σου, καὶ παραθήσω ἐνώπιόν σου ψωμὸν ἄρτου, καὶ φάγε, καὶ ἔσται σοὶ ἰσχὺς, ὅτι πορεύῃ ἐν ὁδῷ. (Kai nun akouson daʸ fōnaʸs taʸs doulaʸs sou, kai parathaʸsō enōpion sou psōmon artou, kai fage, kai estai soi isⱪus, hoti poreuaʸ en hodōi. )
BrTrAnd now hearken, I pray thee, to the voice of thine handmaid, and I will set before thee a morsel of bread, and eat, and thou shalt be strengthened, for thou wilt be going on thy way.
ULTAnd now, please listen, even you, to the voice of your female servant, and let me set a bit of bread before your face and eat. And strength will be in you when you go in the way.”
USTSo now please pay attention to what I say. Allow me to give you some food, in order that you will eat it and get enough strength to go back to your army.”
BSBNow please listen to your servant and let me set a morsel of bread before you so you may eat and have the strength to go on your way.”
OEBNow therefore, listen also to the advice of your servant and let me set before you a morsel of meat, and eat that you may have strength when you go on your way.’
WEBBENow therefore, please listen also to the voice of your servant, and let me set a morsel of bread before you. Eat, that you may have strength when you go on your way.”
NETNow it’s your turn to listen to your servant! Let me set before you a bit of bread so that you can eat. When you regain your strength, you can go on your way.”
LSVand now, please listen, you also, to the voice of your maidservant, and I set a morsel of bread before you; and eat, and there is power in you when you go in the way.”
FBVNow please do what I tell you. Let me bring you a little bit of food. Eat it, and you'll have the strength to go on your way.”
T4TSo now please pay attention to what I say. Allow me to give you some food, in order that you will eat it and get enough strength to go back to your army.”
LEBSo then, you also please listen to the voice of your female servant, and let me set before you a morsel of bread, and you eat so that you will have strength[fn] in you when you go on your[fn] way.”
JPSNow therefore, I pray thee, hearken thou also unto the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way.'
ASVNow therefore, I pray thee, hearken thou also unto the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way.
DRANow therefore hear thou also the voice of thy handmaid, and let me set before thee a morsel of bread, that thou mayest eat and recover strength, and be able to go on thy journey.
YLTand now, hearken, I pray thee, also thou, to the voice of thy maid-servant, and I set before thee a morsel of bread, and eat, and there is in thee power when thou goest in the way.'
DrbyAnd now, I pray thee, hearken thou also to the voice of thy bondmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength when thou goest on thy way.
RVNow therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way.
WbstrNow therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way.
KJB-1769Now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way. (Now therefore, I pray thee/you, hearken thou/you also unto the voice of thine/your handmaid, and let me set a morsel of bread before thee/you; and eat, that thou/you mayest/may have strength, when thou/you goest on thy/your way. )
KJB-1611Now therefore, I pray thee, hearken thou also vnto the voyce of thine handmaid, & let me set a morsel of bread before thee; & eat, that thou mayest haue strength, when thou goest on thy way. (Modernised spelling is same as from KJB-1769 above)
BshpsNowe therefore I pray thee hearken thou also vnto the voyce of thyne handmayde, and let me set a morsell of bread before thee, that thou mayest eate, and get thee strength, & then go on thy iourney. (Now therefore I pray thee/you hearken thou/you also unto the voice of thine/your handmaid, and let me set a morsel of bread before thee/you, that thou/you mayest/may eat, and get thee/you strength, and then go on thy/your journey.)
GnvaNow therefore, I pray thee, hearke thou also vnto ye voyce of thine handmaid, and let me set a morsell of bread before thee, that thou mayest eat and get thee strength, and go on thy iourney. (Now therefore, I pray thee/you, hearke thou/you also unto ye/you_all voice of thine/your handmaid, and let me set a morsel of bread before thee/you, that thou/you mayest/may eat and get thee/you strength, and go on thy/your journey. )
CvdlTherfore folowe thou also the voyce of thy handmayde. I wil set a morsell of bred before the to eate, that thou mayest come to thy strength, & go yi waye. (Therefore follow thou/you also the voice of thy/your handmaid. I will set a morsel of bread before the to eat, that thou/you mayest/may come to thy/your strength, and go yi way.)
WyclNow therfor and thou here the vois of thin handmaide, and Y schal sette a mussel of breed bifor thee, and that thou etynge wexe strong, and maist do the iourney. (Now therefore and thou/you here the voice of thin handmaid, and I shall set a mussel of bread before thee/you, and that thou/you eating wexe strong, and maist do the journey.)
LuthSo gehorche auch nun du deiner Magd Stimme. Ich will dir einen Bissen Brots vorsetzen, daß du essest, daß du zu Kräften kommest und deine Straße gehest. (So gehorche also now you deiner Magd Stimme. I will you/to_you a Bissen bread offer/serve_up, that you eat, that you to strength/power come and your road go.)
ClVgNunc igitur audi et tu vocem ancillæ tuæ, et ponam coram te buccellam panis, ut comedens convalescas, et possis iter agere. (Nunc igitur listen and you vocem ancillæ tuæ, and ponam before you(sg) buccellam panis, as comedens convalescas, and possis iter agere. )
The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.
God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.
The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).
(Some words not found in UHB: and=now listen now also/even you(ms) in/on/at/with,voice servant,your and,set to=your=face morsel food/grain/bread and,eat and=let_it_be in=you(ms) ability that/for/because/then/when you(ms)_will_walk in/on/at/with,way )
The woman speaks as if she is another person to show that she respects Saul. She refers to herself by her “voice” to emphasize what she says. Alternate translation: “my voice” or “me speak to you” (See also: or figs-synecdoche)
The Bible makes it clear that David was specially chosen and raised up by God to be Israel’s next king (1 Samuel 16:1-13), but Scripture also makes it clear that David’s rise to power came about through several shrewd maneuvers on his part. Among these shrewd maneuvers were David’s clandestine attacks on hostile peoples to the south of Judah and his distribution of Amalekite plunder among the towns of southern Judah. These actions by David strengthened southern Judah against their enemies and no doubt cemented Judah’s loyalty to him as a champion for their well-being. It should be noted that the Bible affirms King Saul’s effectiveness at attacking Israel’s enemies (1 Samuel 14:47-52), especially the Philistines, but various character flaws and bad choices by Saul led to God’s selection of David as the one who would replace Saul as king (1 Samuel 13:1-23; 15:1-35). Because of this, Saul grew jealous of David and sought to kill him, forcing David to seek refuge among various towns throughout Judah and even in Philistia (1 Samuel 16-27). After seeking asylum in Gath for a time, David asked King Achish if he could move his family outside of the city, and Achish gave him the border town of Ziklag. Apparently Achish still tried to keep tabs on David’s activities, however, periodically asking him where he had recently raided. David would answer that he had been raiding the Negev of Judah, the Negev of the Jerahmeelites (see 1 Chronicles 2:42), or the Negev of the Kenites (Judges 1:16; see “Saul Attacks the Amalekites” map), which were inhabited by people loyal to Israel. In reality, however, David had been raiding the Amalekites (longtime enemies of Israel; see Genesis 14:7; Exodus 17; Numbers 13:29; 14:45; Deuteronomy 25:17-19), the Geshurites, and the Girzites. These peoples lived to the south of Israel’s territory and along the Way to Shur leading to Egypt. Soon after this King Achish mustered his men at Aphek to head to battle against the Israelites in the Jezreel Valley further north. As they set off for battle and the other Philistine rulers realized David and his men were accompanying them, the rulers protested and insisted that David would turn on them in battle. So Achish sent David home and continued on to Jezreel. When David and his men arrived at Ziklag, they found that Amalekites had burned the town and carried off their wives and children. David and his men set out to attack the Amalekites and recover their families. When they reached the Besor Brook, two hundred of the men were too exhausted to go on and stayed with the other equipment while the remaining four hundred men continued toward Amalek. Along the way, David’s men found an abandoned Egyptian slave of the Amalekites who had participated in the attack on Ziklag and on other locations in southern Judah. The man led David’s men to the Amalekite camp, and then they attacked the Amalekites and retrieved all the captives and plunder that had been taken. Only four hundred Amalekites were able to escape, fleeing on camels. David’s men then rejoined their fellow warriors at the Besor Brook and returned to Ziklag. David sent some of the plunder to the leaders of Ziklag as well as to other towns where David had roamed during the time when he was fleeing from Saul. Many of these towns were located in territory formerly inhabited by Amalekites (Numbers 13:29; 14:25, 43-45; Judges 1:16; see also Judges 12:15) and were likely among those attacked by the Amalekites and other hostile peoples to the south. After this, the Amalekites are only mentioned again in Scripture to note that David killed an Amalekite who himself had killed Saul (to fulfill what Saul requested of him), to note that Amalekite plunder was among the treasures that David dedicated to the Temple of the Lord (2 Samuel 8:9-12), and to recount how in the days of Hezekiah some Simeonites went to Mount Seir and destroyed the remnant of Amalekites that had survived (1 Chronicles 4:42-43).
