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2 Samuel

About this book
Chapter 1

1 After the death of Saul, when David had returned from defeating the Amalekites, he stayed at Ziklag for two days. 2 On the third day a man arrived from the camp of Saul with his clothes torn and dirt on his head. When he approached David, the man threw himself to the ground. 3 David asked him, “Where are you coming from?” He replied, “I have escaped from the camp of Israel.” 4 David inquired, “How were things going? Tell me!” He replied, “The people fled from the battle and many of them fell dead. Even Saul and his son Jonathan are dead!” 5 David said to the young man who was telling him this, “How do you know that Saul and his son Jonathan are dead?” 6 The young man said, “I just happened to be on Mount Gilboa and came across Saul leaning on his spear for support. The chariots and leaders of the horsemen were in hot pursuit of him. 7 When he turned around and saw me, he called out to me. I answered, ‘Here I am!’ 8 He asked me, ‘Who are you?’ I told him, ‘I’m an Amalekite.’ 9 He said to me, ‘Stand over me and finish me off! I’m very dizzy, even though I’m still alive.’ 10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. Then I took the crown which was on his head and the bracelet which was on his arm. I have brought them here to my lord.” 11 David then grabbed his own clothes and tore them, as did all the men who were with him. 12 They lamented and wept and fasted until evening because Saul, his son Jonathan, the Lord’s army, and the house of Israel had fallen by the sword. 13 David said to the young man who told this to him, “Where are you from?” He replied, “I am an Amalekite, the son of a resident foreigner.” 14 David replied to him, “How is it that you were not afraid to reach out your hand to destroy the Lord’s anointed?” 15 Then David called one of the soldiers and said, “Come here and strike him down!” So he struck him down, and he died. 16 David said to him, “Your blood be on your own head! Your own mouth has testified against you, saying ‘I have put the Lord’s anointed to death.’”⁠ 17 Then David chanted this lament over Saul and his son Jonathan. 18 (He gave instructions that the people of Judah should be taught “The Bow.” Indeed, it is written down in the Scroll of the Upright One.)⁠ 19 “The beauty of Israel lies slain on your high places! How the mighty have fallen! 20 Don’t report it in Gath, don’t spread the news in the streets of Ashkelon, or the daughters of the Philistines will rejoice, the daughters of the uncircumcised will celebrate! 21 O mountains of Gilboa, may there be no dew or rain on you, nor fields of grain offerings!⁠ For it was there that the shield of warriors was defiled; the shield of Saul lies neglected without oil. 22 From the blood of the slain, from the fat of warriors, the bow of Jonathan was not turned away. The sword of Saul never returned empty. 23 Saul and Jonathan were greatly loved during their lives, and not even in their deaths were they separated. They were swifter than eagles, stronger than lions. 24 O daughters of Israel, weep over Saul, who clothed you in scarlet as well as jewelry, who put gold jewelry on your clothes. 25 How the warriors have fallen in the midst of battle! Jonathan lies slain on your high places! 26 I grieve over you, my brother Jonathan. You were very dear to me. Your love was more special to me than the love of women. 27 How the warriors have fallen! The weapons of war are destroyed!”

Texts in conversation

Compare 2 Samuel 1:21 and Jonathan 2 Samuel 1:21

Hebrew Bible · Targum

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Summary

In 2 Samuel, David curses the fields of Gilboa with obscure language. The Aramaic translation in the Targum tries to explain by linking it to Numbers, where a harvest is offered to God, saying the fields will not produce grain for such offerings again.

Passages

2 Samuel 1:21

Hebrew Bible
20 Don’t report it in Gath, don’t spread the news in the streets of Ashkelon, or the daughters of the Philistines will rejoice, the daughters of the uncircumcised will celebrate! 21 O mountains of Gilboa, may there be no dew or rain on you, nor fields of grain offerings! For it was there that the shield of warriors was defiled; the shield of Saul lies neglected without oil. 22 From the blood of the slain, from the fat of warriors, the bow of Jonathan was not turned away. The sword of Saul never returned empty.
600–501 BCE (scholarly estimate) Read in 2 Samuel

Jonathan 2 Samuel 1:21

Targum
20 Tell it not in Gath, announce it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult. 21 You mountains of Gilboa, let there be no dew or rain upon you, let there be no sufficient yield on you that they make from it a dough offering. For there the heroes’ shields were broken, the shield of Saul, anointed as if with anointing oil. 22 From the blood of the killed, from the fat of the heroes, the arrows of Jonathan’s bow are not turning back, and Saul’s sword is not returning empty.
200–300 CE (scholarly estimate) Read in Jonathan 2 Samuel

References

"... The first difficulty which the Targumist encountered in verse 21 was the terse formulation of Hebrew ושדי תרומות (“and fields of offerings”). Probably Hebrew שדי (“fields” or possibly derived from שד (shad, ‘fulness, riches’) was vocalized as a derivation of שד (shad, ‘fulness, riches’) and equated with כדי (k'dei, “enough”). The reading “riches of offerings” is explained in the Aramaic version as a curse on the hills of Gilboa: that there be not enough fruits, worthy of being set aside for sacred imposts. The ḥallah (“offering of dough”) was the minimum amount of dough which had to be given to the priests (compare Book of Numbers 15:17–21; Mishnah Hallah 2:7) ..."
Eveline van Staalduine-Sulman, The Targum of Samuel, SAIS 1 (Leiden: Brill, 2002), 484.
"... Targum Jonathan gives an explanation of the difficult phrase ושדי תרומת (field of offering) of the Hebrew text by focusing on the word תרומת, taking it as a technical term for the heave offering. It reads ‘a yield that is sufficient to make from it a heave offering’. The variant reading of Codex Reuchlin obviously connects the word תרומת to רמה, ‘high place’ ..."
Alberdina Houtman and Harry Sysling, Alternative Targum Traditions: The Use of Variant Readings for the Study in Origin and History of Targum Jonathan, SAIS 9 (Leiden: Brill, 2009), 75.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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