1 Samuel 17 — T4T

Goliath challenged the Israeli army

17The Philistines gathered their army to fight the Israeli army. They gathered together near Socoh, in the area where the descendants of Judah lived. They set up their tents at Ephes-Dammim, which is between Socoh and Azekah.^{Verse 2}Saul gathered the Israeli army near Elah Valley, and they set up their tents. Then they all took their places, ready to fight the Philistines.^{Verse 3}So the Philistine and Israeli armies faced each other. They were on two hills, with a valley between them.^{Verse 4}Then Goliath, from Gath city, came out from the Philistine camp. He was a champion warrior/soldier. He was ◄over 9 feet/3 meters► tall.^{Verse 5}He wore a helmet made of bronze to protect his head, and he wore a coat made of metal plates to protect his body. The coat weighed ◄125 pounds/56 kg.►.^{Verse 6}He wore bronze guards/protectors on his legs. He had a long bronze dagger fastened on his back.^{Verse 7}He also had a big spear. It had a cord on it to enable him to throw it better (OR, which was as thick as a weaver’s beam). The tip of the spear was made of iron and weighed ◄15 pounds/almost 7 kg.►. A soldier carrying a huge shield walked in front of him.^{Verse 8}Goliath stood there and shouted to the Israeli army, “Why are you all lined up for battle? I am the great Philistine soldier, and I think [RHQ] you are merely Saul’s slaves. Choose one man to fight for all of you, and send him down here to me!^{Verse 9}If he fights with me and kills me, then my fellow Philistines will all be your slaves. But if I defeat him and kill him, then you Israelis will all be our slaves.^{Verse 10}I defy/challenge you men of the Israeli army. Send me a man who will fight with me!”^{Verse 11}When Saul and all the Israeli soldiers heard that, they were extremely terrified [DOU].

David went to Saul’s camp

^{Verse 12}David was the son of Jesse. Jesse was from the clan of Ephrath. He lived in Bethlehem, in the area where the descendants of Judah lived. Jesse had eight sons. When Saul was king, Jesse had already become a very old man [DOU].^{Verse 13}Jesse’s three oldest sons, Eliab and Abinadab and Shammah, had gone with Saul to fight the Philistines.^{Verse 14}David was Jesse’s youngest son. While his three oldest brothers were with Saul,^{Verse 15}David went back and forth: Sometimes he went to Saul’s camp, and sometimes he stayed in Bethlehem to take care of his father’s sheep.^{Verse 16}For 40 days Goliath came out from the Philistine camp and stood there taunting the Israeli army/telling the Israelis to choose one man to fight with him. He did it twice each day, once in the morning and once in the evening.^{Verse 17}One day, Jesse said to David, “Here is a sack of roasted grain and ten loaves of bread. Take these quickly to your older brothers.^{Verse 18}And here are ten large chunks of cheese. Take them to their commander. And see how things are going with your older brothers. Then if they are okay, bring back something to show they are all right.”^{Verse 19}His brothers were with Saul and all the other Israeli soldiers, camped alongside Elah Valley, preparing to fight the Philistines.^{Verse 20}So David arranged for another shepherd to take care of the sheep. Early the next morning he took the food and went to the Israeli camp, as Jesse told him to do. He arrived there just as the Israeli soldiers were forming their ranks and going out to the battlefield. As they went, they were shouting a war cry.^{Verse 21}The Philistine army and the Israeli army stood on the hillsides, facing each other, ready for the battle.^{Verse 22}David gave the food to the man who was taking care of the war equipment. He told him to take care of the food that he brought, and then he went and greeted his older brothers.^{Verse 23}While he was talking with them, he saw Goliath coming out from among the Philistine soldiers, shouting to the Israelis, challenging them to send a man to fight him. David heard what Goliath was saying.^{Verse 24}When all the Israeli soldiers saw Goliath, they were terrified and started to ran away.^{Verse 25}They were saying to each other, “Look at him coming up toward us! And listen to him as he defies us Israelis! The king says that he will give a big reward to whoever kills this man. He also says that he will give his daughter to that man for him to marry her, and that he will no longer require that man’s family to pay taxes.”^{Verse 26}David talked to some of the men who were standing near him. He said, “What will be given to whoever kills this Philistine and frees us Israelis from this shame/disgrace? And who does this heathen Philistine think he is, defying/ridiculing the army that serves the all-powerful God?”^{Verse 27}They told him the same thing that the other men had said, about what the king would do for anyone who killed Goliath.^{Verse 28}But when David’s oldest brother Eliab heard David talking to the men, he was angry. He said to David, “Why have you come down here? Is someone taking care of those few sheep that you left in the desert? I know you are just a ◄smart-aleck/brat►! You just want to watch the battle!”^{Verse 29}David replied, “Have I done something wrong? I was merely asking a question!”^{Verse 30}Then he walked over to another man and asked him the same question, but the man gave him the same answer. Each time he asked someone, he received the same answer.^{Verse 31}Finally, someone told king Saul what David had asked, and Saul sent someone to bring David to him.^{Verse 32}David told king Saul, “No one should ◄worry/become a coward► because of that Philistine man. I will go and fight with him!”^{Verse 33}Saul said to David, “You are only a young man, and he has been a very capable soldier all his life. So you are not able to go and fight with him!”^{Verse 34}David replied, “I have been taking care of my father’s sheep for many years. Whenever a lion or a bear came and carried away a lamb,^{Verse 35}I went after the lion or the bear and attacked it and rescued the lamb from the wild animal’s mouth. Then I grabbed the animal by its jaw/throat and struck it and killed it.^{Verse 36}I have killed both lions and bears. And I will do the same to this heathen Philistine, because he has defied/ridiculed the army of the all-powerful God!^{Verse 37}Yahweh has rescued me from paws of lions and bears, and he will rescue me from this Philistine!” Then Saul said to David, “All right, go and fight him, and I hope/desire that Yahweh will help you!”^{Verse 38}Then Saul gave to David his own clothes that he always wore in battles, and he gave him a bronze helmet and a coat made of metal plates.^{Verse 39}David put these things on. Then he fastened his sword over them, and tried to walk. But he could not walk, because he was not accustomed to wearing those things. So David said to Saul, “I cannot fight wearing all these things, because I am not accustomed to wearing them!” So he took them off.^{Verse 40}Then he took his walking/shepherd’s stick, and he picked up five smooth stones from the brook/stream. He put them in the pouch of his shoulder-bag. Then he put his sling in his hand and started walking toward Goliath.

David killed Goliath

^{Verse 41}Goliath walked toward David, with the soldier who was carrying his shield walking in front of him. When he got near David,^{Verse 42}he looked at David closely. He saw that David had a handsome face and healthy body, but that he was only a young man. So he sneered at David.^{Verse 43}He said to David, “Are you coming to me with a stick because you think that I am a dog?” Then he called out to his gods to harm David.^{Verse 44}He said to David, “Come here to me, and I will kill you and give your dead body to the birds and wild animals to eat!”^{Verse 45}David replied, “You are coming to me with a sword and a dagger and a spear. But I am coming to you ◄in the name/with the authority► of almighty Yahweh. He is the God whom the army of Israel worships, and he is the God whom you have defied/ridiculed.^{Verse 46}Today Yahweh will enable me to defeat you. I will strike you down and cut off your head. And we Israelis will kill many Philistine soldiers and give their bodies to the birds and wild animals to eat. And everyone in the world will hear about it and know that we Israeli people worship an all-powerful God.^{Verse 47}And everyone here will know that Yahweh can rescue people without a sword or a spear. Yahweh always wins his battles, and he will enable us to defeat all of you Philistines.”^{Verse 48}As Goliath came closer to attack David, David ran quickly toward him.^{Verse 49}He put his hand into his shoulder-bag and took out one stone. He put it in his sling and hurled it toward Goliath. The stone hit Goliath on the forehead and penetrated his skull, and he fell face down onto the ground.^{Verse 50}Then David ran and stood over Goliath. He pulled Goliath’s sword from its sheath and killed him with it, and then cut off his head. In that way David defeated the Philistine without having his own sword. He used only a sling and a stone! When the other Philistines saw that their great warrior was dead, they ran away.^{Verse 52}The Israeli men shouted and ran after them. They pursued them all the way to Gath and to the gates of Ekron city. They struck them as they went, with the result that dead/wounded Philistines were lying on the road all the way from Shaaraim to Gath and Ekron towns.^{Verse 53}When the Israelis returned from chasing the Philistines, they ◄plundered/took everything from► the Philistine camp.^{Verse 54}David later took the head of Goliath to Jerusalem, but he kept Goliath’s weapons in his own tent.^{Verse 55}As Saul watched David going toward Goliath, he said to Abner, the commanded of his army, “Abner, whose son is that young man?” Abner replied, “◄As sure as you are alive/Truly► [IDM], I do not know.”^{Verse 56}Then the king said, “Find out whose son he is!”^{Verse 57}Later, as David returned from killing Goliath, Abner took him to Saul. David was carrying Goliath’s head.^{Verse 58}Saul asked him, “Young man, whose son are you?” David replied, “Sir, perhaps you have forgotten that I am the son of your servant Jesse, who has served you faithfully, who lives in Bethlehem.”

Commentary

A war between the Philistines and the Israelites furnished David with the opportunity of displaying before Saul and all Israel, and greatly to the terror of the enemies of his people, that heroic power which was firmly based upon his bold and pious trust in the omnipotence of the faithful covenant God (Sa1 17:1-3). A powerful giant, named Goliath, came forward from the ranks of the Philistines, and scornfully challenged the Israelites to produce a man who would decide the war by a single combat with him (Sa1 17:4-11). David, who had returned home for a time from the court of Saul, and had just been sent into the camp by his father with provisions for his elder brothers who were serving in the army, as soon as he heard the challenge and the scornful words of the Philistine, offered to fight with him (vv. 15-37), and killed the giant with a stone from a sling; whereupon the Philistines took to flight, and were pursued by the Israelites to Gath and Ekron (vv. 38-54). Sa1 17:1-11 Some time after David first came to Saul for the purpose of playing, and when he had gone back to his father to Bethlehem, probably because Saul's condition had improved, the Philistines made a fresh attempt to subjugate the Israelites. They collected their army together (machaneh, as in Exo 14:24; Jdg 4:16) to war at Shochoh, the present Shuweikeh, in the Wady Sumt, three hours and a half to the south-west of Jerusalem, in the hilly region between the mountains of Judah and the plain of Philistia (see at Jos 15:35), and encamped between Shochoh and Azekah, at Ephes-dammim, which has been preserved in the ruins of Damm, about an hour and a half east by north of Shuweikeh; so that Azekah, which has not yet been certainly traced, must be sought for to the east or north-east of Damm (see at Jos 10:10). Sa1 17:2-3 Saul and the Israelites encamped opposite to them in the terebinth valley (Emek ha-Elah), i.e., a plain by the Wady Musur, and stood in battle array opposite to the Philistines, in such order that the latter stood on that side against the mountain (on the slope of the mountain), and the Israelites on this side against the mountain; and the valley (הגּיא, the deeper cutting made by the brook in the plain) was between them. Sa1 17:4-5 And the (well-known) champion came out of the camps of the Philistines (הבּנים אישׁ, the middle-man, who decides a war between two armies by a single combat; Luther, "the giant," according to the ἀνὴρ δυνατὸς of the lxx, although in Sa1 17:23 the Septuagint translators have rendered the word correctly ἀνὴρ ὁ ἀμεσσαῖος, which is probably only another form of ὁ μεσαῖος), named Goliath of Gath, one of the chief cities of the Philistines, where there were Anakim still left, according to Jos 11:22. His height was six cubits and a span (6 1/4 cubits), i.e., according to the calculation made by Thenius, about nine feet two inches Parisian measure, - a great height no doubt, though not altogether unparalleled, and hardly greater than that of the great uncle of Iren, who came to Berlin in the year 1857 (see Pentateuch, p. 869, note). (Note: According to Pliny (h. n. vii. 16), the giant Pusio and the giantess Secundilla, who lived in the time of Augustus, were ten feet three inches (Roman) in height; and a Jew is mentioned by Josephus (Ant. xviii. 4, 5), who was seven cubits in height, i.e., ten Parisian feet, or if the cubits are Roman, nine and a half.) The armour of Goliath corresponded to his gigantic stature: "a helmet of brass upon his head, and clothes in scale armour, the weight of which was five thousand shekels of brass." The meaning scales is sustained by the words קשׂקשׂת in Lev 11:9-10, and Deu 14:9-10, and קשׂקשׂות in Eze 29:4. קשׂקשּׂים שׁריון, therefore, is not θώραξ ἁλυσιδωτός (lxx), a coat of mail made of rings worked together like chains, such as were used in the army of the Seleucidae (1 Macc. 6:35), but according to Aquila's φολιδωτόν (scaled), a coat made of plates of brass lying one upon another like scales, such as we find upon the old Assyrian sculptures, where the warriors fighting in chariots, and in attendance upon the king, wear coats of scale armour, descending either to the knees or ankles, and consisting of scales of iron or brass, which were probably fastened to a shirt of felt or coarse linen (see Layard, Nineveh and its Remains, vol. ii. p. 335). The account of the weight, 5000 shekels, i.e., according to Thenius, 148 Dresden pounds, is hardly founded upon the actual weighing of the coat of mail, but probably rested upon a general estimate, which may have been somewhat too high, although we must bear in mind that the coat of mail not only covered the chest and back, but, as in the case of the Assyrian warriors, the lower part of the body also, and therefore must have been very large and very heavy. (Note: According to Thenius, the cuirass of Augustus the Strong, which has been preserved in the historical museum at Dresden, weighted fifty-five pounds; and from that he infers, that the weight given as that of Goliath's coat of mail is by no means too great. Ewald, on the other hand, seems to have no idea of the nature of the Hebrew eights, or of the bodily strength of a man, since he gives 5000 lbs. of brass as the weight of Goliath's coat of mail (Gesch. iii. p. 90), and merely observes that the pounds were of course much smaller than ours. But the shekel did not even weight so much as our full ounce. With such statements as these you may easily turn the historical character of the scriptural narrative into incredible myths; but they cannot lay any claim to the name of science.) Sa1 17:6 And "greaves of brass upon his feet, and a brazen lance (hung) between his shoulders," i.e., upon his back. כּידון signifies a lance, or small spear. The lxx and Vulgate, however, adopt the rendering ἀσπὶς χαλκῆ, clypeus aeneus; and Luther has followed them, and translates it a brazen shield. Thenius therefore proposes to alter כּידון into מגן, because the expression "between his shoulders" does not appear applicable to a spear or javelin, which Goliath must have suspended by a strap, but only to a small shield slung over his back, whilst his armour-bearer carried the larger צנּה in front of him. But the difficulty founded upon the expression "between his shoulders" has been fully met by Bochart (Hieroz. i. 2, c. 8), in the examples which he cites from Homer, Virgil, etc., to prove that the ancients carried their own swords slung over their shoulders (ἀμφὶ δ ̓ ὤμοισιν: Il. ii. 45, etc.). And Josephus understood the expression in this way (Ant. vi. 9, 1). Goliath had no need of any shield to cover his back, as this was sufficiently protected by the coat of mail. Moreover, the allusion to the כּידון in Sa1 17:45 points to an offensive weapon, and not to a shield. Sa1 17:7 "And the shaft of his spear was like a weaver's beam, and the point of it six hundred shekels of iron" (about seventeen pounds). For חץ, according to the Keri and the parallel passages, Sa2 21:19; Ch1 20:5, we should read עץ, wood, i.e., shaft. Before him went the bearer of the zinnah, i.e., the great shield. Sa1 17:8 This giant stood and cried to the ranks of the Israelites, "Why come ye out to place yourselves in battle array? Am I not the Philistine, and ye the servants of Saul? Choose ye out a man who may come down to me" (into the valley where Goliath was standing). The meaning is: "Why would you engage in battle with us? I am the man who represents the strength of the Philistines, and ye are only servants of Saul. If ye have heroes, choose one out, that we may decide the matter in a single combat." Sa1 17:9-10 "If he can fight with me, and kill me, we will be your servants; if I overcome him, and slay him, ye shall be our servants, and serve us." He then said still further (Sa1 17:10), "I have mocked the ranks of Israel this day (the mockery consisted in his designating the Israelites as servants of Saul, and generally in the triumphant tone in which he issued the challenge to single combat); give me a man, that we may fight together!" Sa1 17:11 At these words Saul and all Israel were dismayed and greatly afraid, because not one of them dared to accept the challenge to fight with such a giant. 1 Samuel 17:12-31 David's arrival in the camp, and wish to fight with Goliath. - David had been dismissed by Saul at that time, and having returned home, he was feeding his father's sheep once more (Sa1 17:12-15). Now, when the Israelites were standing opposite to the Philistines, and Goliath was repeating his challenge every day, David was sent by his father into the camp to bring provisions to his three eldest brothers, who were serving in Saul's army, and to inquire as to their welfare (Sa1 17:16-19). He arrived when the Israelites had placed themselves in battle array; and running to his brethren in the ranks, he saw Goliath come out from the ranks of the Philistines, and heard his words, and also learned from the mouth of an Israelite what reward Saul would give to any one who would defeat this Philistine (Sa1 17:20-25). He then inquired more minutely into the matter; and having thereby betrayed his own intention of trying to fight with him (Sa1 17:26, Sa1 17:27), he was sharply reproved by his eldest brother in consequence (Sa1 17:28, Sa1 17:29). He did not allow this to deter him, however, but turned to another with the same question, and received a similar reply (Sa1 17:30); whereupon his words were told to the king, who ordered David to come before him (Sa1 17:31). This is, in a condensed form, the substance of the section, which introduces the conquest of Goliath by David in the character of an episode. This first heroic deed was of the greatest importance to David and all Israel, for it was David's first step on the way to the throne, to which Jehovah had resolved to raise him. This explains the fulness and circumstantiality of the narrative, in which the intention is very apparent to set forth most distinctly the marvellous overruling of all the circumstances by God himself. And this circumstantiality of the account is closely connected with the form of the narrative, which abounds in repetitions, that appear to us tautological in many instances, but which belong to the characteristic peculiarities of the early Hebrew style of historical composition. (Note: On account of these repetitions and certain apparent differences, the lxx (Cod. Vat.) have omitted the section from Sa1 17:12 to Sa1 17:31, and also that from Sa1 17:55 to Sa1 18:5; and on the ground of this omission, Houbigant, Kennicott, Michaelis, Eichhorn, Dathe, Bertheau, and many others, have pronounced both these sections later interpolations; whereas the more recent critics, such as De Wette, Thenius, Ewald, Bleek, Sthelin, and others, reject the hypothesis that they are interpolations, and infer from the supposed discrepancies that 1 Samuel 17 and 18 were written by some one who was ignorant of the facts mentioned in 1 Samuel 16, and was altogether a different person from the author of this chapter. According to Sa1 16:21., they say, David was Saul's armour-bearer already, and his family connections were well known to the king, whereas, according to Sa1 17:15, David was absent just at the time when he ought as armour-bearer to have been in attendance upon Saul; whilst in Sa1 17:33 he is represented as a shepherd boy who was unaccustomed to handle weapons, and as being an unauthorized spectator of the war, and, what is still more striking, even his lineage is represented in Sa1 17:55. as unknown both to Abner and the king. Moreover, in Sa1 17:12 the writer introduces a notice concerning David with which the reader must be already well acquainted from Sa1 16:5., and which is therefore, to say the least, superfluous; and in Sa1 17:54 Jerusalem is mentioned in a manner which does not quite harmonize with the history, whilst the account of the manner in which he disposed of Goliath's armour is apparently at variance with Sa1 21:9. But the notion, that the sections in question are interpolations that have crept into the text, cannot be sustained on the mere authority of the Septuagint version; since the arbitrary manner in which the translators of this version made omissions or additions at pleasure is obvious to any one. Again, the assertion that these sections cannot well be reconciled with 1 Samuel 16, and emanated from an author who was unacquainted with the history in 1 Samuel 16, is overthrown by the unquestionable reference to 1 Samuel 16 which we find in Sa1 16:12, "David the son of that Ephratite," - where Jerome has correctly paraphrased הזּה, de quo supra dictum est, - and also by the remark in Sa1 16:15, that David went backwards and forwards from Saul to feed his father's sheep in Bethlehem. Neither of these can be pronounced interpolations of the compiler, unless the fact can be established that the supposed discrepancies are really well founded. But it by no means follows, that because Saul loved David on account of the beneficial effect which is playing upon the harp produced upon his mind, and appointed him his armour-bearer, therefore David had really to carry the king's armour in time of war. The appointment of armour-bearer was nothing more than conferring upon him the title of aide-de-camp, from which it cannot be inferred that David had already become well known to the king through the performance of warlike deeds. If Joab, the commander-in-chief, had ten armour-bearers (Sa2 18:15, compare 1 Samuel 23:37), king Saul would certainly have other armour-bearers besides David, and such as were well used to war. Moreover, it is not stated anywhere in 1 Samuel 16 that Saul took David at the very outset into his regular and permanent service, but, according to Sa1 16:22, he merely asked his father Jesse that David might stand before him, i.e., might serve him; and there is no contradiction in the supposition, that when his melancholy left him for a time, he sent David back to his father to Bethlehem, so that on the breaking out of the war with the Philistines he was living at home and keeping sheep, whilst his three eldest brothers had gone to the war. The circumstance, however, that when David went to fight with Goliath, Saul asked Abner his captain, "Whose son is this youth?" and Abner could give no explanation to the king, so that after the defeat of Goliath, Saul himself asked David, "Whose son art thou?" (Sa1 17:55-58), can hardly be comprehended, if all that Saul wanted to ascertain was the name of David's father. For even if Abner had not troubled himself about the lineage of Saul's harpist, Saul himself could not well have forgotten that David was a son of the Bethlehemite Jesse. But there was much more implied in Saul's question. It was not the name of David's father alone that he wanted to discover, but what kind of man the father of a youth who possessed the courage to accomplish so marvellous a heroic deed really was; and the question was put not merely in order that he might grant him an exemption of his house from taxes as the reward promised for the conquest of Goliath (Sa1 17:25), but also in all probability that he might attach such a man to his court, since he inferred from the courage and bravery of the son the existence of similar qualities in the father. It is true that David merely replied, "The son of thy servant Jesse of Bethlehem;" but it is very evident from the expression in Sa1 18:1, "when he had made an end of speaking unto Saul," that Saul conversed with him still further about his family affairs, since the very words imply a lengthened conversation. The other difficulties are very trivial, and will be answered in connection with the exposition of the passages in question.) Sa1 17:12-15 Sa1 17:12-15 are closely connected with the preceding words, "All Israel was alarmed at the challenge of the Philistine; but David the son of that Ephratite (Ephratite, as in Rut 1:1-2) of Bethlehem in Judah, whose name was Jesse," etc. The verb and predicate do not follow till Sa1 17:15; so that the words occur here in the form of an anacolouthon. The traditional introduction of the verb היה between ודוד and בּן־אישׁ (David was the son of that Ephratite) is both erroneous and misleading. If the words were to be understood in this way, היה could no more be omitted here than היתה in Ch2 22:3, Ch2 22:11. The true explanation is rather, that Sa1 17:12-15 form one period expanded by parentheses, and that the historian lost sight of the construction with which he commenced in the intermediate clauses; so that he started afresh with the subject ודוד in Sa1 17:15, and proceeded with what he had to say concerning David, doing this at the same time in such a form that what he writes is attached, so far as the sense if concerned, to the parenthetical remarks concerning Jesse's eldest sons. To bring out distinctly the remarkable chain of circumstances by which David was led to undertake the conflict with Goliath, he links on to the reference to his father certain further notices respecting David's family and his position at that time. Jesse had eight sons and was an old man in the time of Saul. באנשׁים בּא, "come among the weak." אנשׁים generally means, no doubt, people or men. But this meaning does not give any appropriate sense here; and the supposition that the word has crept in through a slip of the pen for בּשּׁנים, is opposed not only by the authority of the early translators, all of whom read אנשׁים, but also by the circumstance that the expression בּשּׁנים בּוא does not occur in the whole of the Old Testament, and that ביּמים בּוא alone is used with this signification. Sa1 17:13-14 "The three great (i.e., eldest) sons of Jesse had gone behind Saul into the war." הלכוּ, which appears superfluous after the foregoing ויּלכוּ, has been defended by Bttcher, as necessary to express the pluperfect, which the thought requires, since the imperfect consec. ויּלכוּ, when attached to a substantive and participial clause, merely expresses the force of the aorist. Properly, therefore, it reads thus: "And then (in Jesse's old age) the three eldest sons followed, had followed, Saul;" a very ponderous construction indeed, but quite correct, and even necessary, with the great deficiency of forms, to express the pluperfect. The names of these three sons agree with Sa1 16:6-9, whilst the third, Shammah, is called Shimeah (שׁמעה) in Sa2 13:3, Sa2 13:32, שׁמעי in Sa2 21:21, and שׁמעא in Ch1 2:13; Ch1 20:7. Sa1 17:15 "But David was going and returning away from Saul:" i.e., he went backwards and forwards from Saul to feed his father's sheep in Bethlehem; so that he was not in the permanent service of Saul, but at that very time was with his father. The latter is to be supplied from the context. Sa1 17:16-17 The Philistine drew near (to the Israelitish ranks) morning and evening, and stationed himself for forty days (in front of them). This remark continues the description of Goliath's appearance, and introduces the account which follows. Whilst the Philistine was coming out every day for forty days long with his challenge to single combat, Jesse sent his son David into the camp. "Take now for thy brethren this ephah of parched grains (see Lev 23:13), and these ten loaves, and bring them quickly into the camp to thy brethren." Sa1 17:18 "And these ten slices of soft cheese (so the ancient versions render it) bring to the chief captain over thousand, and visit thy brethren to inquire after their welfare, and bring with you a pledge from them" - a pledge that they are alive and well. This seems the simplest explanation of the word ערבּתם, of which very different renderings were given by the early translators. Sa1 17:19 "But Saul and they (the brothers), and the whole of the men of Israel, are in the terebinth valley," etc. This statement forms part of Jesse's words. Sa1 17:20-21 In pursuance of this commission, David went in the morning to the waggon-rampart, when the army, which was going out (of the camp) into battle array, raised the war-cry, and Israel and the Philistines placed themselves battle-array against battle-array. וגו והחיל is a circumstantial clause, and the predicate is introduced with והרעוּ, as וגו והחיל is placed at the head absolutely: "and as for the army which, etc., it raised a shout." בּמּלחמה הרע, lit. to make a noise in war, i.e., to raise a war-cry. Sa1 17:22 David left the vessels with the provisions in the charge of the keeper of the vessels, and ran into the ranks to inquire as to the health of his brethren. Sa1 17:23 Whilst he was talking with them, the champion (middle-man) Goliath drew near, and spoke according to those words (the words contained in Sa1 17:8.), and David heard it. פל ממּערות is probably an error for פל ממּערכות (Keri, lxx, Vulg.; cf. Sa1 17:26). If the Chethibh were the proper reading, it would suggest an Arabic word signifying a crowd of men (Dietrich on Ges. Lex.). Sa1 17:24-25

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Goliath challenged the Israeli army

David went to Saul’s camp

David killed Goliath

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