Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 27 Dec 2020
What makes a man worthy of leadership?
“How good-looking he is! Forget his competency as a leader or his relationship with God, just put someone good-looking over us!” This sounds familiar...
And yet God clearly chose Saul and pointed him out to Samuel (vs. 15-17)
Interesting that in v.17, God had in mind for future King Saul to "exercise restraint1" over Israel – literally to “reign them in” like an out-of-control horse after they had all being doing what was right in their own eyes. When a nation is not personally self-disciplined, they can not support a Constitutional Republic (governance by elders using the Mosaic Law), so God, rather than letting them fall into anarchy again, raised up judges and now kings to exercise "restraint" over His people.
But why would God appoint such a man? What good qualities did he have?
v.1 Saul had a “mighty-man” Dad – there are two words in Hebrew, one that is usually used of strong soldiers and one that is used of material wealth2.
The wealth could be explained by the fact that, after the tribe of Benjamin had been attacked and decimated by the rest of the people of Israel during the recent time of the Judges, all the land of the Benjamites who had died would have been reallocated to the few hundred remaining survivors of the tribe of Benjamin, so Saul’s family may have been managing more farmland than your average Israelite. (Henry)
Some fathers pass on that legacy well and others don’t, but ultimately we can’t rely on our parents’ reputation, we have to make our own.
v.2 Saul was also “young and handsome”
The Hebrew word bachur indicates physical fitness – being in the prime of manhood (Goldman/Soincino). Now Saul already had his son Jonathan at this point, and it is guessed that he was probably in his 40’s. (Delitzsch)
The other word used to describe Saul is tov - literally “good” - and there is something to be said for taking good care of yourself and not being sloppy about your appearance, but Saul’s appearance apparently went beyond just being well-groomed.
v.4ff Saul also was obedient to his father when his father sent him out on a mission to retrieve the family’s donkeys. Donkeys were practical for transportation in Benjamin because they could handle the hills and uneven ground in the hill country of Ephraim much better than horses could. Saul’s “obedience to his father… was very commendable” (Henry).
v.16 also tells us that Saul would grow up to deliver God’s people from the control of the Philistines, so he was used by God for an important national security need.
But Chapter 9 of first Samuel seems to dwell, not on Saul’s pro’s, but more on his con’s. What was wrong w. Saul?
Matthew Henry observed that here is a man, who does not appear that he had “any preferment at all or was in any post of honor or trust...” even though he was in the prime of life.
Why was he the one sent after the donkeys, and how did the donkeys get so far away before his dad realized it and sent him to retrieve them? I suggest it’s because he was the one responsible for those donkeys and he had neglected them for so long that they had had time to stray far afield.
Note that in v.3 it says that the donkeys belonged to Saul’s father, then in v.20, Samuel relates the donkeys and their loss personally to Saul. I think the NIV did a better job translating the Hebrew at the beginning of v.20 than the other English versions, because, in Hebrew, the word “to you” comes after the word “lost” rather than after the word “donkeys,” in other words, Samuel says to Saul, “the donkeys lost by you.” So Saul didn’t own the donkeys, but he was responsible to take care of them, and they went missing on his watch, but he hadn’t noticed. It took some time before his Dad noticed and brought it to Saul’s attention, and when he did, he finds Saul sitting idly. In v.3, he has to first tell Saul to “arise/get up” before he tells Saul to “go” find the donkeys. Now, by that time the donkeys had gotten so far away that they would be hard to find, but since Saul was the responsible party, Saul was the one sent to retrieve them.
That wouldn’t be the first time in Saul’s life that he would fail to be faithful in what he was responsible for. And that might explain, in part why it says in...
We know that Saul himself had a problem with anxiety that troubled him throughout his reign, but we also know he’s not just projecting his anxiety on his Dad. His dad, according to chapter 10, v.2 was indeed getting anxious about him.
Why would Kish worry after only three days about a married son who was in his 40’s?
Saul tended to act impulsively and to go on rabbit trails. In his later history, he became known for fits of demon-possession, killing rampages against his own citizens, and his death by suicide.
The character of this man is not promising for a national leader!
How is it that the son of such a wealthy father could be out of food and out of money?
When it comes to scrounging up a host-gift for the prophet Samuel when he wanted to visit him, Saul had left himself no margin. His servant had to bail him out with his pocket-change!
And once again, that lack of foresight would get Saul into trouble time and again later in life: Offer to Barbeque and serve to his army the animals that God had commanded him to destroy? Require your entire army to fast while fighting a battle? Put heavy armor on a boy going out to fight? Remarry to another man the daughter that he had married to his successor as king? He just didn’t think these things through very far!
Think about it: Why does Saul’s dad beg him to “please” take a servant along in v.3? (Some English versions ignore the Hebrew particle of entreaty and others translate it “now,” as though he were afraid Saul would procrastinate further.) Could it be that he didn’t think Saul could handle a search and rescue mission by himself or do it in a timely manner? He needed a trustworthy servant to make him successful.
The Hebrew word in verse 3 describing the servant, translated “one,”
could be interpreted as a cardinal number, meaning that his Dad wanted him to take one servant - and no more than one,
or, as the New International Commentary on the Old Testament points out, it could be translated ordinally as “the first/head servant.” We later read of a head servant in Saul’s house named Ziba (2 Sam. 9:9, 19:17), so it’s possible that this is the same guy, and if so, it would lend further support to my suspicion that Kish didn’t have a lot of confidence in his son Saul. He’s got to send his best servant along with his 40-something year old son to make sure Saul doesn’t get into trouble.
And then, after a long and unfruitful search, Saul is out of ideas, so he suggests to his servant that they head back home, but the servant takes the lead with a winner of an idea: “Let’s go to ‘this city’ [probably pointing to the town of Ramah where Samuel and his ancestors lived3], and let’s get advice from the man of God that lives there.” It is a picture of the inappropriateness of Saul for leadership of God’s people that he has to be led by his servant.
Later on, we’ll see mass defections from his poor leadership as his soldiers hide out in solitary caves while he’s trying to fight a war, and others leave him to follow David out on the frontiers.
It is odd that the first people Saul talks to as he’s looking for his donkeys is the girls walking from their homes in the town to the well to get water for their homes for the day.
Strangers don’t try to talk to women in traditional Middle Eastern towns. I about got myself killed years ago in Yemen, trying to just take a photograph of a group of women drawing water from a well in a rural area. The men in the fields saw me standing on the side of the road with my camera and came running at me with sticks and rocks. My taxi driver had to talk real fast to calm them all down!
But these girls also seem unusually talkative with these strangers; they go on and on in vs. 12 & 13. I think there’s some mutual flirting going on here, and the writers of the Talmud (Ber. 48b) also came to that conclusion. Saul and the girls were finding each other distracting from what they were supposed to be doing.
Granted, David and Solomon were worse when it came to women, but Saul was already married and had a son, and the unusual nature of this conversation with the girls at the well seems to point to something inappropriate in his character.
Perhaps if he were familiar with the law in Deut. 22, he would have known to stop at all the nearby farms to see if any neighbors were holding the donkeys, waiting for the owner to come by. According to the law in Deuteronomy 22, if anybody were to find donkeys, they would have to take care of them at their own farm until the rightful owner came by for them, or, if the neighbor could figure out who they belonged to, they were to be brought back to their owner (which is what eventually happened, it seems). Whatever the case, Saul was looking in all the wrong places and coming up dry in his search perhaps, in part because he didn’t know God’s law.
And another thing, Saul doesn’t even seem to know about Samuel, even though Samuel was the main priest in the area. In the Jewish Soncino commentary, Rabbi Goldman wrote, “Throughout this chapter, it is strange how little Saul knows about Samuel.” “Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had... taken so little notice... that he had never seen Samuel, for when he met him he did not know him (v.18)… The “servant... had more religion in him than his master.” ~M. Henry
And even when they do get acquainted, Saul treats Samuel, not as a helper to get him right with God but as a soothsayer to locate his donkeys for him. Matthew Henry commented, “[What] a poor business to employ a prophet about! Had they said, ‘Let us give up the asses for lost, and, now that we are so near the man of God, let us go and learn from him the good knowledge of God, let us consult him how we may order our conversations aright, and enquire the law at his mouth, since we may not have such another opportunity, and then we shall not lose our journey’ - the proposal would have been such as became Israelites; but to make prophecy, that glory of Israel, serve so mean a turn as this, discovered too much what manner of spirit they were of.”
And you would think that on a special feast day, Saul, if he was at all religious, should have rendezvoused with his family for the sacrifice and the feast, but they apparently had no such plans. Samuel had to command Saul to go to the feast, else he would not have gone at all!
This disregard for relationship with God, this disinterest in God’s word and avoidance of godly fellowship do not bode well for leadership, and indeed this was Saul’s worst problem throughout his reign: He kept ignoring and disobeying God – to the point that he murdered all the priests of God and went to a witch for advice. This attitude toward God is the reason he lost the kingdom.
When Samuel hints to Saul that all that is desirable in Israel will one day belong to him, Saul can’t understand how that could be for someone so small and unimportant.
“The desireable things in Israel are the honour and advantages of the royal station...” ~Goldman (Soncino)
It’s hard to tell if Saul was just being polite in v.21, or if he really didn’t think he had any business leading the nation.4 Humility is good...
But if we are to take Saul’s words as having any meaning at all, they betray a woeful misunderstanding of how God works. God doesn’t look for the richest and most powerful to be His leaders. If Saul knew his history, he would know that many of the recent judges of his country were nobodies to begin with. But his ignorance of the ways of God left him to conceive of leadership in worldly ways.
And we ourselves can get caught up in this worldly pattern all-too-easily.
We’re tempted to think there is no value in serving God quietly and faithfully as He has instructed us in 1 Thess. 4:11 (“...aspire to lead a quiet life, to mind your own business, and to work with your own hands...” ~NKJV). But the world wants us to think that it’s the splashy, independently-wealthy people who are the most important.
We’re tempted to think that having large numbers of Facebook friends and followers is more strategic than faithfully discipling a few children.
We’re tempted to think that wearing the right clothes and driving cool cars and having amazing interior decoration in our homes is more important than prayer. And when we get our priorities messed up and start lining up with the priorities of Rodeo Drive and Madison Avenue and Wall Street and Potomac Avenue, we miss out on God’s best.
So, we are presented with Saul, a tall man of warrior's lineage, who is ass-searching. Already he has trouble making up his mind and is depending on the godliness of other men to direct him. Even his servant is telling him what to do – in fact he’s taking marching commands from the women at the city well! Democracy at its best! Saul is only half paying attention to the man of God’s words and just picks up on the last part of Samuel's message. No relief shown that his dad’s donkeys are safe; just marvelling that he would one day be famous. Not good signs! I hope I am not unduly ragging on Saul, but the record does not seem good!
Why does the Bible present to us such an unflattering profile of Israel’s first king? And why would God choose such a loser and tell Samuel to anoint him king? Let me suggest 3 reasons:
Because God wants us to trust Him to work through our own weaknesses.
1 Samuel chapter 9 gives us insight into Saul’s early life in order to see how unqualified he was and therefore how much of his later success as king was based on God’s help. When the Spirit of God animated Saul after his anointing, Saul did great things. It was God’s presence in Saul’s life that turned a bumbling, cowering man into a courageous warrior.
You may feel discouraged right now that you are not smart enough or strong enough or healthy enough or connected enough or rich enough or courageous enough to do anything in God’s kingdom, but you can learn this lesson from Saul; if God could use Saul and transform him into a king, God can empower you to do whatever He wants you to do, if you’ll just rely upon His strength rather than your own!
Nevertheless, Saul was not a great king, and that is the second application: We are shown the poor quality of Saul’s character in order to see that when we are not guided by God’s wisdom, we tend to make terrible choices and pick terrible leaders.
Our nation has elected an awful lot of men of very weak character to the office of President over the last century. God says, “You think you want that guy? All right, I’ll give you that guy so you’ll see that he’s not really what you wanted. I’ll give you what you ask for in order to teach you to wait for the best that I have to give you.
And God is gracious even then to guide things so that we don’t make the worst possible choice. Perhaps God’s choice of Saul was to keep the Israelites from an even worse choice. So often we think we know what we want, but if God were to actually give us what we want, we would be sorry!
We’ve got to look to Jesus to save us rather than to a political leader.
The third reason I think God gave us this unflattering picture of Saul was to set us up to anticipate the better leaders God had in store.
Very clear contrasts jump out between Saul and David and between Saul and Jesus. This makes Jesus shine all the brighter as the king we really want. Jesus is the very opposite of every one of Saul’s bad characteristics!
Compared to Saul’s mighty-man newly-moneyed father, Jesus’ earthly father, Joseph, was a fairly common man, a carpenter who was not not all that wealthy or influential. As a result, Jesus wasn’t a spoiled brat, although, of course, as the Son of God He knew no sin!
And, unlike Saul’s handsome physique, “there was no stately form to [Jesus], and no majesty. And there was not [much of] an appearance that we would desire Him. He was despised and was the One rejected of men - a sorrowing man also known by grief. And like one from whom there is hiding of faces, He was despised and we did not give Him consideration.” (Isa. 53:2-3, NAW) Jesus’ magnetism wasn’t based on looks but rather on His inner character of love.
Unlike Saul, Jesus was trustworthy/faithful (Heb. 3:1-6 “...the Messiah Jesus... is faithful to the One who appointed Him - like Moses also was in the entirety of his administration, yet this One has been considered worthy of more glory than Moses, in the way that the one who has done the construction has so much more honor than the house itself does... And, while Moses was faithful in the entirety of his administration as a minister for the purpose of a witness of the things that will be uttered, Christ, on the other hand [is faithful] as Son over His administration, which administration we ourselves are, if indeed we hold on to the confirmed open practice and confident expression of THE hope until the end.” ~NAW)
Unlike Saul’s father, Jesus’ heavenly Father trusted him implicitly and was well-pleased with Him (Mat. 17:5 “...a bright cloud overshadowed them, and consider [this], a voice out of the cloud was saying, ‘This One is my beloved Son in whom I delight; keep listening to Him!’” ~NAW, cf. Mt. 3:17 & 12:18)
Unlike the clueless Saul, Jesus knows the future and is in control of His destiny (John 6:64 “Jesus knew from the beginning who they were who did not believe, and who would betray Him.” (NKJV)
Unlike Saul, who neglected his flock and was led around by his servants, Jesus leads His flock (Isa. 40:11 “...He will shepherd His flock: With His arm He will gather lambs, And in His bosom carry; Those who are nursing He will lead gently.” ~NAW, John 10:11-14 Jesus said, "I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling... leaves the sheep... and the wolf catches the sheep and scatters them. The hireling... does not care about the sheep. I am the good shepherd; and I know My sheep, and am known by My own.” (NKJV) Jesus was also a disciple-maker, He was not a follower of men, but a follower of God!
And
Jesus was a servant leader who taught that it’s hard for the
rich to enter the kingdom of heaven but rather that the last shall
be first (Mark 9:35, Mt. 20:25ff).
- Unimportant, faithful
people like the widow who gave of what little she had,
-
poor, sick Lazarus who nevertheless trusted God,
- shepherds
who rushed to obey God’s word & were first on the scene
of Jesus’ birth,
- and uneducated fishermen like Peter
who were nevertheless willing to preach -
- people like that
are the ones God finds important.
Jesus is the King we really want; in character He outshines every other king in history, so let’s look forward to His reign and say with John the Revelator “Come Lord Jesus!” Let’s look to His word for wisdom and pray for His Spirit to guide us even now, knowing that without Him, we will just make foolish choices. And let us rely on His grace and His strength to work strategically through us to advance His kingdom, even as he did through Saul, despite our own weaknesses and character flaws.
LXX |
Brenton (LXX) |
DRB (Vulgate) |
KJV |
NAW |
Masoretic Txt |
1 Καὶ ἦν ἀνὴρ ἐξ [υἱῶν] Βενιαμιν, καὶ ὄνομα αὐτῷ Κις υἱὸς Αβιηλ υἱοῦ Σαρεδ υἱοῦ Βαχιρ υἱοῦ Αφεκ υἱοῦ ἀνδρὸς Ιεμιναίου, ἀνὴρ δυνατός. |
1 And there was a man of [the sons of] Benjamin, and his name was Kis, the son of Abiel, the son of Jared, the son of Bachir, the son of Aphec, the son of a X Benjamite, a man of might. |
1 Now there was a man of Benjamin, whose name was Cis, the son of Abiel, the son of Seror, the son of Bechorath, the son of Aphia, the son of a man of Jemini, valiant [and] strong. |
1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, X a X Benjamite, a mighty man of powerB. |
1 Now, there was a man from Benjamin, and his name was Kish, son of Abiel, son of Tseror, son of Becorat, son of Aphiach, son of a man of the Benjamites, a mighty man of means. |
1 וַיְהִי-אִישׁ מִבִּן-יָמִיןC וּשְׁמוֹ קִישׁ בֶּן-אֲבִיאֵלD בֶּן-צְרוֹר בֶּן-בְּכוֹרַת בֶּן-אֲפִיחַ בֶּן-אִישׁ יְמִינִי גִּבּוֹר חָיִל: |
2
καὶ τούτῳ υἱός,
καὶ ὄνομα αὐτῷ
Σαουλ, εὐμεγέθης,
|
2 And this man had a son, and his name was Saul, of great stature X, a goodly man; and there was not among the sons of Israel a goodlier than he, high above all the people from his shoulders and upward. |
2 And he had a son whose name was Saul, a choice and goodly man, and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he appeared above all the people. |
2 And he had a son, whose name was Saul, a choice youngE man, and a goodly: and there was not among the children of Israel a goodlierF person than he: from his shoulders and upward he was higher than any of the people. |
2 And a son was born to him, and his name was Saul. He was popular and handsome - indeed, there was not a man among the sons of Israel more handsome than him! From his shoulder and upward he was taller than any of his people. |
2 וְלוֹ-הָיָה בֵן וּשְׁמוֹ שָׁאוּל בָּחוּר וָטוֹבG וְאֵין אִישׁ מִבְּנֵי יִשְׂרָאֵל טוֹב מִמֶּנּוּ מִשִּׁכְמוֹ וָמַעְלָה גָּבֹהַּ מִכָּל-הָעָם: |
3 καὶ ἀπώλοντο αἱ ὄνοι Κις πατρὸς Σαουλ, καὶ εἶπεν Κις πρὸς Σαουλ τὸν υἱὸν αὐτοῦ X Λαβὲ μετὰ σεαυτοῦ ἓν τῶν παιδαρίων καὶ ἀνάστητε καὶ πορεύθητε καὶ ζητήσατε τὰς ὄνους. |
3 And the asses of Kis the father of Saul were lost; and Kis said to Saul his son, X Take with thee one of the young men, and arise ye, and go seek the asses. |
3 And the asses of Cis, Saul's father, were lost: and Cis said to his son Saul: Take one of the servants with thee, and arise, go, and seek the asses. |
3 And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. |
3 Now, the donkeys belonging to Saul’s father Kish went missing, and then Kish said to Saul, his son, “Please take with you the head of the servants, get yourself up and go search for the donkeys.” |
3 וַתֹּאבַדְנָהH הָאֲתֹנוֹת לְקִישׁ אֲבִי שָׁאוּל וַיֹּאמֶר קִישׁ אֶל-שָׁאוּל בְּנוֹ קַח-נָא אִתְּךָ אֶת-אַחַד מֵהַנְּעָרִים וְקוּם לֵךְ בַּקֵּשׁ אֶת-הָאֲתֹנֹת: |
4 καὶ διῆλθον δι᾿ ὄρους Εφραιμ καὶ διῆλθον διὰ τῆς γῆς Σελχα καὶ οὐχ εὗρον· καὶ διῆλθον διὰ τῆς γῆς Εασακεμ, καὶ οὐκ ἦν· καὶ διῆλθον διὰ τῆς γῆς Ιακιμ καὶ οὐχ εὗρον. |
4 And they went through mount Ephraim, and they went through the land of Selcha, and found them not: and they passed through the land of Segalim, and they were not there: and they passed through the land of Jamin, and found them not. |
And when they had passed through Mount Ephraim, 4 And through the land of Salisa, and had not found them, they passed also through the land of Salim, and they were not there: and through the land of Jemini, and found them not. |
4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not. |
4 So they passed through the hill-country of Ephraim, and they passed through the land of Shalishah, but they did not find [them]. Then they passed through the land of Shaalim, but they weren’t [there], and they passed through the land of Benjamin, and still they did not find [them]. |
4 וַיַּעֲבֹרI בְּהַר-אֶפְרַיִם וַיַּעֲבֹר בְּאֶרֶץ-שָׁלִשָׁה וְלֹא מָצָאוּ וַיַּעַבְרוּ בְאֶרֶץ-שַׁעֲלִים וָאַיִן וַיַּעֲבֹר בְּאֶרֶץ-יְמִינִי וְלֹא מָצָאוּ: |
5
αὐτῶν ἐλθ |
5
[And]
|
5
[And
when]
they were come to the land of Suph, Saul said to |
5 And [when] they were come to the land of Zuph, X Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thoughtK for us. |
5 The men went into the land of Tsuph, and Saul said to his servant who was with him, “Come on and let’s go back, lest my father quit [worrying] about the donkeys and worry about us!” |
5 הֵמָּה בָּאוּL בְּאֶרֶץ צוּףM וְשָׁאוּל אָמַר לְנַעֲרוֹ אֲשֶׁר-עִמּוֹ לְכָה וְנָשׁוּבָה פֶּן-יֶחְדַּל אָבִי מִן-הָאֲתֹנוֹת וְדָאַג לָנוּ: |
6
καὶ εἶπεν αὐτῷ
[τὸ
παιδάριον]
Ἰδοὺ δὴ ἄνθρωπος
τοῦ θεοῦ ἐν
τῇ πόλει ταύτῃ,
καὶ ὁ ἄνθρωπος
ἔνδοξος,
πᾶν, ὃ ἐὰν λαλήσῃ,
παρα |
6
And the [young
man]
said to him, Behold now, there is a man of God in this city, and
the man is of
high repute;
all that he shall speak will surely come |
6 And he said to him: Behold there is a man of God in this city, a famous man: all that he saith, cometh certainly to pass. Now, therefore, let us go thither, perhaps he may tell us of our way, for which we are come. |
6 And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go. |
6 But he said to him, “Look now, there’s a man of God in this town, and the man is respected; whatever he says actually goes! {So} let’s walk there now, perhaps he will show our way to us, then we can walk on it.” |
6 וַיֹּאמֶר לוֹ הִנֵּה-נָא אִישׁ-אֱלֹהִים בָּעִיר הַזֹּאת וְהָאִישׁ נִכְבָּד כֹּל אֲשֶׁר-יְדַבֵּר בּוֹא יָבוֹאN עַתָּהO נֵלֲכָה שָּׁםP אוּלַי יַגִּיד לָנוּ אֶת-דַּרְכֵּנוּ אֲשֶׁר-הָלַכְנוּ עָלֶיהָ: |
7 καὶ εἶπεν Σαουλ τῷ παιδαρίῳ αὐτοῦ [τῷ μετ᾿ αὐτοῦ] Καὶ ἰδοὺ πορευσόμεθα, καὶ τί οἴσομεν τῷ ἀνθρώπῳ [τοῦ θεοῦ]; ὅτι οἱ ἄρτοι ἐκλελοίπασιν ἐκ τῶν ἀγγείων ἡμῶν, καὶ πλεῖον οὐκ ἔστιν μεθ᾿ ἡμῶν εἰσενεγκεῖν τῷ ἀνθρώπῳ τοῦ θεοῦ τὸ ὑπάρχον ἡμῖν. |
7 And Saul said to his young man that was with him, Lo, then, we will go; but what shall we bring the man [of God]? for the loaves are spent out of our vessels, and we have nothing more with us that belongs to us to bring to the man of God. |
7
And Saul said to his servant: Behold we will go: but what shall we
carry to the man [of
God]?
the bread is spent in our bags:
and we have no present to make to the man of God, |
7 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we? |
7 Then Saul said to his servant, “But look, if we go, then what will we bring to the man, for the bread is eaten-up from our packs, and there is no host-gift {with us} to bring to the man of God. What [do we have] with us?” |
7 וַיֹּאמֶר שָׁאוּל לְנַעֲרוֹQ וְהִנֵּה נֵלֵךְ וּמַה-נָּבִיא לָאִישׁ כִּי הַלֶּחֶם אָזַלR מִכֵּלֵינוּ וּתְשׁוּרָהS אֵין-T לְהָבִיא לְאִישׁ הָאֱלֹהִים מָה אִתָּנוּ: |
8 καὶ προσέθετο τὸ παιδάριον ἀποκριθῆναι τῷ Σαουλ καὶ εἶπεν Ἰδοὺ εὕρηται ἐν τῇ χειρί μου τέταρτον σίκλου ἀργυρίου, καὶ δώσεις τῷ ἀνθρώπῳ τοῦ θεοῦ, καὶ ἀπαγγελεῖ ἡμῖν τὴν ὁδὸν ἡμῶν. |
8 And the young man answered Saul again, and said, Behold, there is found in my hand a fourth part of a shekel of silver; and thou shalt give it to the man of God, and he shall tell us our way. |
8 The servant answered Saul again, and said: Behold there is found in my hand the fourth part of a sicle of silver, let usU give it to the man of God, that he may tell us our way. |
8
And the servant answered Saul again, and said, Behold, I
|
8 So the servant continued to answer Saul and said, “Look in my hand; I found a quarter of a silver shekel! Now I will make a donation to the man of God, and he will show our way to us!” |
8 וַיֹּסֶף הַנַּעַר לַעֲנוֹת אֶת-שָׁאוּל וַיֹּאמֶר הִנֵּה נִמְצָא בְיָדִי רֶבַע שֶׁקֶלV כָּסֶף וְנָתַתִּי לְאִישׁ הָאֱלֹהִים וְהִגִּיד לָנוּ אֶת-דַּרְכֵּנוּW: |
9
[καὶ]
ἔμπροσθενX
ἐν Ισραηλ τάδε
ἔλεγεν ἕκαστος
ἐν τῷ πορεύεσθαι
ἐπερωτᾶν
τὸν θεόν Δεῦρο
πορευθῶμεν
πρὸς τὸν βλέπονταY·
ὅτι X
τὸν
προφήτην
ἐκάλ |
9
Now before
time
in Israel every one in going to enquire of God said, Come and let
us go to the seer; for |
9
[Now]
in
time past
in Israel, when a man went to consult God, he spoke thus: Come,
let us go to the seer. For he that is now called |
9
(Beforetime
in Israel, when a man went to enquire of God, thus he spake, Come,
and let us go to the seer: for he
that is
now called
|
9 (Previously in Israel a man said this when he went to seek God: “Come and let us go unto the seer,” for the present-day prophet was previously called “the seer.”) |
9 לְפָנִים בְּיִשְׂרָאֵל כֹּה- אָמַר הָאִישׁ בְּלֶכְתּוֹ לִדְרוֹשׁ אֱלֹהִיםAA לְכוּ וְנֵלְכָה עַד-הָרֹאֶה כִּי לַנָּבִיא הַיּוֹם יִקָּרֵא לְפָנִים הָרֹאֶהAB: |
10
καὶ εἶπεν Σαουλ
πρὸς τὸ παιδάριον
αὐτοῦ Ἀγαθὸν
|
10
And Saul said to his servant, Well
X
|
10 And Saul said to his servant: Thy word is [very] good, come let us go. And they went into the city, where the man of God was. |
10
Then said Saul to his servant, Well
X
|
10 Anyway, Saul said to his servant, “Your idea is good. Come on, let’s go!” So they walked toward the town where the man of God was. |
10 וַיֹּאמֶר שָׁאוּל לְנַעֲרוֹ טוֹב דְּבָרְךָ לְכָה נֵלֵכָה וַיֵּלְכוּ אֶל-הָעִיר אֲשֶׁר-שָׁם אִישׁ הָאֱלֹהִים: |
11 αὐτῶν ἀναβαινόντων τὴν ἀνάβασιν τῆς πόλεως καὶ αὐτοὶ εὑρίσκουσιν τὰ κοράσια ἐξεληλυθότα ὑδρεύσασθαι ὕδωρ καὶ λέγουσιν αὐταῖς Εἰ ἔστιν ἐνταῦθα ὁ βλέπων; |
11 As they went up the ascent to the city, they find damsels come out to draw water, and they say to them, Is the seer here? |
11 [And] when they went up the ascent to the city, they found maids coming out to draw water, and they said to them: Is the seer X here? |
11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer X here? |
11 While the men were going up the hill to the town they found some girls who had gone out to draw water, and they said to them, “Is the seer at this [place]?” |
11 הֵמָּה עֹלִים בְּמַעֲלֵה הָעִיר וְהֵמָּה מָצְאוּ נְעָרוֹת יֹצְאוֹת לִשְׁאֹב מָיִם וַיֹּאמְרוּ לָהֶן הֲיֵשׁ בָּזֶה הָרֹאֶה: |
12
καὶ ἀπεκρίθη
τὰ
κοράσια
αὐτοῖς καὶ
λέγουσιν [αὐτοῖς]
Ἔστιν, ἰδοὺ κατὰ
πρόσωπον
ὑμῶν X·
νῦν |
12 And the virgins answered them, and they say [to them], He is: behold, he is before you: X now he is coming to the city, because of the day, for to-day there is a sacrifice for the people in Bama. |
12
They
answered and said to them: He is: behold he is before
you, make haste now: for he came to day into the city, for there
is a sacrifice |
12
And they
answered them, and said, He is; behold, he
is
before
you: make haste now, for he came to day to the city; for there
is
a sacrifice |
12 And {the girls} answered them and said, “Yes, look in front of you! Hurry now, because he came to town today because of a sacrifice at the high place today for the people. |
12 וַתַּעֲנֶינָהAD אוֹתָם וַתֹּאמַרְנָה יֵּשׁ הִנֵּה לְפָנֶיךָ מַהֵר עַתָּה כִּי הַיּוֹם בָּא לָעִיר כִּי זֶבַח הַיּוֹם לָעָם בַּבָּמָהAE: |
13
ὡς ἂν εἰσέλθητε
τὴν πόλιν, οὕτως
εὑρήσετε αὐτὸν
[ἐν
τῇ πόλει]
πρὶν ἀναβῆναι
αὐτὸν εἰς Βαμα
τοῦ φαγεῖν, ὅτι
οὐ μὴ φάγῃ ὁ
λαὸς ἕως τοῦ
εἰσελθεῖν
αὐτόν, ὅτι οὗτος
εὐλογεῖ τὴν
θυσίαν, [καὶAF]
μετὰ ταῦτα
ἐσθίουσιν
οἱ |
13
As soon as ye shall enter into the city, so
shall ye find him in the city, before he goes up to Bama to eat;
for the people will not eat until he comes in, for he blesses the
sacrifice, [and]
afterwards the |
13 As soon as you come into the city, you shall immediately find him, before he go up to the high place to eat: for the people will not eat till he come; because he blesseth the victim, [and] afterwards they eat that are invited. Now, therefore, go up, for to day you shall find him. |
13 As soon as ye be come into the city, ye shall straightwayAH find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this timeAI ye shall find him. |
13 As soon as y’all enter the town y’all will find him before he goes up to the high place to eat (for the people will not eat until his coming, because it is he who blesses the sacrifice; after that the invitees will eat). So go up right now for him, as presently y’all will find him.” |
13 כְּבֹאֲכֶם הָעִיר כֵּן תִּמְצְאוּן אֹתוֹ בְּטֶרֶם יַעֲלֶה הַבָּמָתָה לֶאֱכֹל כִּי לֹא-יֹאכַל הָעָם עַד-בֹּאוֹ כִּי-הוּא יְבָרֵךְAJ הַזֶּבַח אַחֲרֵי-כֵן יֹאכְלוּ הַקְּרֻאִים וְעַתָּה עֲלוּ כִּי-אֹתוֹAK כְהַיּוֹם תִּמְצְאוּן אֹתוֹ: |
14 καὶ ἀναβαίνουσιν τὴν πόλιν. αὐτῶν εἰσπορευομένων εἰς μέσον τῆς πόλεως καὶ ἰδοὺ Σαμουηλ ἐξῆλθεν εἰς ἀπάντησιν αὐτῶν τοῦ ἀναβῆναι εἰς Βαμα. |
14 And they go up to the city; and as they were entering into the midst of the city, behold, Samuel came out to meet them, to go up to Bama. |
14 And they went up into the city. And when they were walking in the midst of the city, behold Samuel was coming out over against them, to go up to the high place. |
14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place. |
14 So they went up to the town. And as the men were entering the middle of town, see, there was Samuel coming outside to call them to go up to the high place. |
14 וַיַּעֲלוּ הָעִיר הֵמָּה בָּאִים בְּתוֹךְ הָעִיר וְהִנֵּה שְׁמוּאֵל יֹצֵאAL לִקְרָאתָם לַעֲלוֹת הַבָּמָה: ס |
15 καὶ κύριος ἀπεκάλυψεν τὸ ὠτίον Σαμουηλ ἡμέρᾳ μιᾷ ἔμπροσθεν τοῦ ἐλθεῖν [πρὸς αὐτὸν] Σαουλ λέγων |
15 And the Lord uncovered the ear of Samuel one day before Saul came [to him], saying, |
15 Now the Lord had revealed to the ear of Samuel the day before Saul came, saying: |
15 Now the LORD had toldAM Samuel in his ear a day before Saul came, saying, |
15 Now, Yahweh had made a revelation into Samuel’s ear one day previous to Saul’s coming, saying, |
15 וַיהוָה גָּלָה אֶת-אֹזֶןAN שְׁמוּאֵל יוֹם אֶחָד לִפְנֵי בוֹא-שָׁאוּל לֵאמֹר: |
16
Ὡς ὁ καιρὸς
αὔριον ἀποστελῶ
πρὸς σὲ ἄνδρα
ἐκ γῆς Βενιαμιν,
καὶ χρίσεις
αὐτὸν εἰς ἄρχοντα
ἐπὶ τὸν λαόν μου
Ισραηλ, καὶ
σώσει τὸν λαόν
μου ἐκ χειρὸς
ἀλλοφύλων·
ὅτι ἐπέβλεψα
ἐπὶ τὴν
ταπείνωσιν
τοῦ λαοῦ μου,
ὅτι ἦλθεν βοὴ
αὐτ |
16
At this time to-morrow I will send to thee a man out of the land
of Benjamin, and thou shalt anoint him to be ruler
over my people Israel, and he shall save my people out of the hand
of the Philistines;
for I have looked upon the
humiliation
of my people, for |
16 To morrow about this [same] hour I will send thee a man of the land of Benjamin, and thou shalt anoint him to be ruler over my people Israel: and he shall save my people out of the hand of the Philistines: for I have looked down upon my people, because their cry is come to me. |
16
To morrow about this time I will send thee a man out of the land
of Benjamin, and thou shalt anoint him to
be
captainAO
over my people Israel, that he may save my people out of the hand
of the Philistines: for I have looked uponAP
my people, because |
16 “About this time tomorrow, I will send a man to you from the land of Benjamin, and you shall anoint him to preside over my people Israel, and he will bring about the salvation of my people from the control of the Philistines, for I have regarded the {lowliness of} my people, since its cry has come to me.” |
16 כָּעֵת מָחָר אֶשְׁלַח אֵלֶיךָ אִישׁ מֵאֶרֶץ בִּנְיָמִן וּמְשַׁחְתּוֹ לְנָגִידAQ עַל-עַמִּי יִשְׂרָאֵל וְהוֹשִׁיעַ אֶת-עַמִּי מִיַּד פְּלִשְׁתִּים כִּי רָאִיתִי אֶתAR-עַמִּי כִּי בָּאָה צַעֲקָתוֹAS אֵלָי: |
17 καὶ Σαμουηλ εἶδεν τὸν Σαουλ· καὶ κύριος ἀπεκρίθη αὐτῷ Ἰδοὺ ὁ ἄνθρωπος, ὃν εἶπά σοι Οὗτος ἄρξει ἐν τῷ λαῷ μου. |
17 And Samuel looked upon Saul, and the Lord answered him, Behold the man of whom I spoke to thee, this one shall rule over my people. |
17 And when Samuel saw Saul, the Lord said to him: Behold the man, of whom I spoke to thee, this man shall reign over my people. |
17 And when Samuel saw Saul, X the LORD said unto him, Behold the man whom I spake to thee of! this same shall reignAT over my people. |
17 When Samuel saw Saul, then Yahweh answered him, “Look, the man of whom I said to you, ‘This man will bring restraint among my people.’” |
17 וּשְׁמוּאֵל רָאָה אֶת-שָׁאוּל AUוַיהוָה עָנָהוּ הִנֵּה הָאִישׁ אֲשֶׁר אָמַרְתִּי אֵלֶיךָ זֶה יַעְצֹר בְּעַמִּי: |
18 καὶ προσήγαγεν Σαουλ πρὸς Σαμουηλ εἰς μέσον τῆς πόλεως καὶ εἶπεν Ἀπάγγειλον δὴ X ποῖος ὁ οἶκος X X τοῦ βλέποντος. |
18 And Saul drew near to Samuel into the midst of the city, and said, Tell [me] now which is the house of the seer? |
18 And Saul came to Samuel in the midst of the gate, and said: Tell me, I pray [thee], where is the house of the seer? |
18 Then Saul drew near to Samuel in the gate, and said, Tell me, I pray [thee], where X the seer's house is. |
18 Meanwhile, Saul drew near to Samuel in the middle of the town and said, “Please tell me where this house of the seer is.” |
18 וַיִּגַּשׁ שָׁאוּל אֶתAV-שְׁמוּאֵל בְּתוֹךְ הַשָּׁעַרAW וַיֹּאמֶר הַגִּידָה-נָּא לִיAX אֵי-זֶה בֵּית הָרֹאֶה: |
19 καὶ ἀπεκρίθη Σαμουηλ τῷ Σαουλ καὶ εἶπεν Ἐγώ εἰμι αὐτός· ἀνάβηθι ἔμπροσθέν μου εἰς Βαμα καὶ φάγε μετ᾿ ἐμοῦ σήμερον, καὶ ἐξαποστελῶ σε πρωὶ καὶ πάντα τὰ ἐν τῇ καρδίᾳ σου ἀπαγγελῶ σοι· |
19 And Samuel answered Saul, and said, I am he: go up before me to Bama, and eat with me to-day, and I will send thee away in the morning, and I will tell thee all that is in thine heart. |
19 And Samuel answered Saul, saying: I am the seer; go up before me to the high place, that you may eat with me to day, and I will let thee go in the morning: and tell thee all that is in thy heart. |
19 And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrowAY I will let thee go, and will tell thee all that is in thine heart. |
19 And Samuel answered Saul and said, “I am he. Go up in front of me to the high place, and y’all eat with me today, and I will commission you in the morning, and I will show to you all that is in your heart. |
19 וַיַּעַן שְׁמוּאֵל אֶת-שָׁאוּל וַיֹּאמֶר אָנֹכִי הָרֹאֶהAZ עֲלֵה לְפָנַי הַבָּמָה וַאֲכַלְתֶּםBA עִמִּי הַיּוֹם וְשִׁלַּחְתִּיךָ בַבֹּקֶר וְכֹל אֲשֶׁר בִּלְבָבְךָ אַגִּיד לָךְBB: |
20 καὶ περὶ τῶν ὄνων σου τῶν ἀπολωλυιῶν σήμερον τριταίωνBC μὴ θῇς τὴν καρδίαν σου αὐταῖς, ὅτι εὕρηνται· καὶ τίνι X τὰ ὡραῖα τοῦ Ισραηλ; οὐ σοὶ καὶ X τῷ οἴκῳ τοῦ πατρός σου; |
20 And concerning thine asses that have been lost now [these] three days, care not [lit. “set your heart”] for them, for they are found. And to whom does X the excellency of Israel belong? does it not to thee and to X thy father's house? |
20 And as for the asses, which were lost X three days ago, be not solicitous, because they are found. And for whom shall be [all] the best things of Israel? Shall they not be for thee and for all thy father's house? |
20
And as for thine asses that were lost three days ago, set
not thy
|
20 Now, concerning the donkeys that went missing on you three days ago, no longer set your heart toward them, for they have been found, and now, to whom will every valuable of Israel belong if not to you and to all your father’s household!” |
20 וְלָאֲתֹנוֹת הָאֹבְדוֹת לְךָ הַיּוֹם שְׁלֹשֶׁת הַיָּמִים אַל-תָּשֶׂם אֶת-לִבְּךָ לָהֶםBE כִּי נִמְצָאוּ וּלְמִי כָּלBF-חֶמְדַּת יִשְׂרָאֵל הֲלוֹא לְךָ וּלְכֹל בֵּית אָבִיךָ: ס |
21 καὶ ἀπεκρίθη Σαουλ καὶ εἶπεν Οὐχὶ ἀνδρὸς υἱὸς Ιεμιναίου ἐγώ εἰμι τοῦ μικροῦ [σκήπτρου] φυλῆς Ισραηλ καὶ τῆς φυλῆς τῆς ἐλαχίστης ἐξ ὅλου X σκήπτρου Βενιαμιν; καὶ ἵνα τί ἐλάλησας πρὸς ἐμὲ κατὰ τὸ ῥῆμα τοῦτο; |
21 And Saul answered and said, Am not I the son of a Benjamite, the least tribe [of the people] of Israel? and of the least family of the X whole tribe of Benjamin? and why hast thou spoken to me according to this word? |
21 And Saul answering, said: Am not I a son of Jemini of the least tribe of Israel, and my kindred the last among all the families of the tribe of Benjamin? Why then hast thou spoken X this word to me? |
21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the familiesBG of the tribe of Benjamin? wherefore then speakest thou so X X to me? |
21 Then Saul answered and said, “Aren’t I a son of Benjamin - from the smallest of the tribes of Israel, and [isn’t] my family the youngest out of the whole tribe of Benjamin? So why did you speak a message like this to me?” |
21 וַיַּעַן שָׁאוּל וַיֹּאמֶר הֲלוֹא בֶן-יְמִינִיBH אָנֹכִי מִקַּטַנֵּיBI שִׁבְטֵי יִשְׂרָאֵל וּמִשְׁפַּחְתִּי הַצְּעִרָהBJ מִכָּל- מִשְׁפְּחוֹתBK שִׁבְטֵיBL בִנְיָמִן וְלָמָּה דִּבַּרְתָּ אֵלַי כַּדָּבָר הַזֶּה: ס |
1“… contrasting the restraints of a settled government with the license of the time in which ‘every man did that which was right in his own eyes’” ~Goldman, quoting Kirkpatrick.
2Delitzsch: “signifies not a brave man, but a man of property...” Tsumura, quoting C.H. Gordon: “refer to ‘a member of the nobility,’ especially of ‘the warrior class,’ who became the landed aristocracy.”
3Goldman/Soncino, Matthew Henry, Tsumura (NICOT), but notably, Delitzsch, who seemed to have done the most research on the locations mentioned in this chapter, disagreed.
4 “Saul was modest , but not quite accurate. His father… was a man of standing...” ~Goldman
AMy
original chart includes the NASB and NIV, but their copyright
restrictions have forced me to remove them from the
publicly-available edition of this chart. I have included the ESV in
footnotes when it employs a word not already used by the KJV, NASB,
or NIV. (NAW is my translation.) When a translation adds words not
in the Hebrew text, but does not indicate it has done so by the use
of italics (or greyed-out text), I put the added words in [square
brackets]. When one version chooses a wording which is different
from all the other translations, I underline it. When a
version chooses a translation which, in my opinion, either departs
too far from the root meaning of the Hebrew word or departs too far
from the grammar form of the original text, I use strikeout.
And when a version omits a word which is in the original text, I
insert an X. (I also place an X at the end of a word if the original
word is plural but the English translation is singular.) I
occasionally use colors to help the reader see correlations between
the various editions and versions when there are more than two
different translations of a given word. The only known Dead Sea
Scroll containing any part of 1 Samuel 9 is 4Q51Samuela,
which contains fragments of vs. 6-24 (highlighted in purple), and
which has been dated between 50-25 B.C. Where the DSS supports the
LXX with text not in the MT, I have highlighted
with yellow the LXX
and its translation into English.
B NASB=valor, NIV=standing, ESV=wealth
C Qere (Masorite scribe edit from the 900’s?) מִבִּנְיָמִין makes it more clear that this is the tribe of Benjamin.
Dcf. 14:51, 1 Chron. 8:33 & 9:39, where it is said that not Abiel, but Ner begat Kish, and that Abiel was Ner’s father. It is generally believed that a generation was skipped here, but not in such a way as to be dishonest. One possibility is that this employed a technique occasionally used in geneologies to go from a grandfather to a grandson (Delitzsch, Tsumura). Another possibility might be that Ner was killed in the war against the Benjamites while Kish was young, such that practically Ner was raised by his grandfather Abiel.
E Lit. “choice”, NIV=impressive, ESV=handsome, LXX=tall
F NASB=more handsome, NIV=without equal
GCf 1 Sam 8:16 “the king will take your best oxen” בַּחוּרֵיכֶם הַטּוֹבִים, the only other verse outside of Zechariah 9:17 where these two roots even occur together.
H cf. Deut 22:3 for the law on returning such “lost” cattle
IThere is some disagreement in the manuscripts as to whether the verbs are plural or singular in this verse. The Masoretic text makes the first, second, and fourth instances of the verb “passed” singular, with 3rd one plural, but there are Targums that make the 3rd singular and the 4th plural. The Septuagint and Vulgate make them all plural, the Syriac makes the first and last plural and the middle two singular. One might wish a DSS of this verse had survived to be legible. The manuscripts seem to be agreed that the other verb “found” is plural both times it occurs. Tsumura attempts to rescue the MT by translating “found” intransitively (“they [=the donkeys] were not found” instead of “they [=Saul and Ziba] did not find [the donkeys]”), pointing to other passages where the active Qal form is translated passively (Gen. 2:20, Num 11:22; Judg. 21:14; Neh. 9:32; Isa. 10:10). Matza, however does have its own Niphal passive form used over 130 times in the O.T. and that form was not used here. The difference in meaning is not significant, however, for it would merely highlight the role of the servant, which, if singular, might be considered as following Saul or perhaps searching elsewhere while Saul searched where he did, vs. a plural form which would conceive of the two men searching together. Whatever the case, it doesn’t change the story.
J Aquila’s 2nd century translation of the Hebrew into Greek reads closer to the MT root with “cut off” kopasaV
K NASB=become anxious, NIV=start worrying
L The Greek and English versions all seem to change this perfect-tense verb into a participle.
MWillett: “The Chaldee [Targum] interprets, ‘the land where was a Prophet:’ of which reading see before (1:3). The land therefore of Zuph, was that country, where Ramah, Samuel’s city was situated, which thereupon was called Ramah of the Zophims (1:1) for they were now near unto Ramah.”
N cf. 3:19, none of his words fell to the ground
OLXX, Vulgate, and Targums add “and” before this word, and character spacing of illegible text in DSS might or might not support the extra vav.
PInstead
of the MT שָּׁם
אוּלַי יַגִּיד
"there,
perhaps he will tell," the
DSS reads "...[about
5 illegible letters] him, perhaps... [about 15 illegible letters]."
The
annonymous editor of thewaytoyahuweh.com postulated that the DSS
might read:
<yhwlah
?ya
dygby
ylwa
wyla
an
"Let’s
go, if you please, to him; perhaps the man of God will patch [things
up]
for us." But
the LXX and Vulgate support the MT’s shorter reading. There’s
no significant change to the story either way.
QCuriously, the DSS is shorter than the MT, omitting “to his boy” and the LXX is longer than the MT, adding “who was with him.”
RRare word only used 4 other times: Deut. 32:36 (power is gone); 1 Sam. 20:19 (place name); Job 14:11 (water evaporates); Prov. 20:14 (person who has gone out of range of hearing)
SHapex Legomenon. Goldman, following Ehrlich suggested that the root is from shur “to behold,” thus signifying a gift to be ‘looked at’ rather than one that can be eaten. Tsumura, following S.M. Paul, R.P. Gordon, and McCarter, suggested “interview fee,” or “gift of greeting.”
T The spacing of the obscured text in the DSS supports the LXX, inserting “with/belonging to us”
U There are Syriac, Greek, and Targum manuscripts which support this 1st plural reading.
V Tsumura estimated that to be 2.8 grams of silver.
WWillett: “Elisha would receive no gift of Naaman, because he was a stranger; which was forbidden, Levit. 22.25. neither were they to receive such large gifts as Gehezi did, to make them rich: but for the Prophets and servants of God to receive small gifts (as this of Saul’s was, the fourth part of a shekel, about five pence) as an acknowledgement of the offerer’s duty, and for their sustentation, it was not unlawfull: as Jeroboam’s wife going to Ahijah the Prophet, carried unto him a bottle of honey, and ten loaves (1 Kings 14).”
XSymmachus (S) a 3rd-Century Jewish translator of the OT from Hebrew to Greek rendered this to palai –(“the old-times”), an un-charicteristic less-literal interpretation than that of the Septuagint.
Y Symmachus and Theodiotian translated it with the synonym ton orwnta
ZIt appears that the LXX translator mistook the Hebrew הַיּוֹם (“today”) for הַגויּם (“the nations”). Symmachus corrected the LXX to the MT with τοτε (“then”).
AA “inquire of God” through a prophet, such as Moses in Ex. 18:15
ABWillett: “They were called Seers, both because they foresaw things to come... also for that the Lord revealed himself, and was seen of them in visions and dreams (Num. 12:6). Yea it pleased God, not only in grave and weighty matters, when he was consulted with...”
AC The LXX transliterated this Hebrew word (“Bamah”), but Aquila translated it (uywmati=“high place”) in his version.
ADAlthough obscured at this point, the spacing of the words in the DSS leaves plenty of room to add the word “girls/virgins” corroborating with the Septuagint.
AEWillett: “...as Samuel before, by extraordinary direction, built an altar at Ramah, so it was lawfull for him being a Prophet, to sacrifice other-where, then at the Tabernacle... especially seeing the Ark and the Tabernacle were now asunder, and so no certain place appointed for the Arke (17:2)… [F]irst they offered their peace offerings unto God, and then of the remainder thereof made a solemn feast.”
AF There are Hebrew, Chaldee, Syriac, and Latin (Vulgate) manuscripts which add “and.” It makes no difference in meaning.
AG The LXX “strangers” was corrected to the MT by Aquila oi keklhmenoi “the invitees.”
AH This word is omitted by the NASB, NIV, and ESV
AI NASB=at once, ESV=immediately
AJNowhere else in the Bible is a blessing over a sacrifice mentioned. Willett: “It was a commendable custom among the Hebrewes to bless God, that is, to give him thanks, both before their meat and after: and he which blessed the table, did also divide and distribute the meat, as the Chald. paraphrase interpreteth: the which custom our Saviour followed in the Gospel, when he took bread, gave thanks, and brake it.”
AK The LXX, Syriac, and Vulgate do not contain this extra word, nor do the KJV, NIV, or ESV..
ALExiting his house, located somewhere in the middle of town.
AM NASB, NIV, ESV = revealed (which is much closer to the meaning of the Hebrew word)
AN cf. when Samuel had spoken in the Lord’s ear in prayer back in 8:21. This is God’s reply!
AO NASB=prince, NIV=leader
AP NASB=regarded, ESV=seen
AQThis is the first occurrence of this term for a leader. Tsumura, following Tsevat, suggested “regent,” since “God remained the true king.
ARAlthough this text is illegible in the DSS, there is space in the DSS for the extra word ynu to support the extra word in the LXX.
ASThis outcry literally happened in 4:14.
AT NASB=rule, NIV=govern, ESV=restrain
AUThe parallel vav’s introducing emphatic subjects followed by perfect verbs “denotes immediacy” (Tsumura) “two instantaneous actions” (Juon-Muraoka))
AVThis word ends with a lamed in the DSS, matching the preposition “to” (אל) in the LXX and Vulgate, as opposed to the definite article marker written here in the MT. It doesn’t make a significant difference in meaning, though.
AWWillett: “The most do read, that Saul went to Samuel in the midst of the gate, sic Ar. Pag. Vatab. and both our English translations [Probably the Geneva Bible and the Bishops Bible. The KJV published a few years after Willet’s commentary also read “gate.”]: but that can not be: for before Saul met Samuel, it is said, v. 14. that Saul was come ‘within the city,’ or as some read, ‘into the midst of the city:’ therefore he met not Samuel in the midst of the gate. The Septuagint therefore to help this matter, read, that Saul came to Samuel, into the midst of the city, as before v. 14. but the word is here, bethoch hasshagnar, ‘within the gate,’ as Iunius following the Chalde paraphrased: ‘as soon as they were entered the city, and were come within the gate, Samuel met them.’” Willett’s position is further strengthened 400 years later as the text of the Dead Sea Scroll of 1 Samuel has become available, reading יר? (“?ity”) predating the Masoretic reading of שער (“gate”) by about a thousand years. Tsumura, who acknowledged that the DSS agrees with the LXX nevertheless dismisses it, explaining that Samuel was about to leave the city when Saul entered, and that city gates were very deep with lots of meeting space in them.
AXThe DSS of this verse, although unreadable, does not have enough space for this extra word, which explains why the LXX doesn’t have “to me” either!
AY NASB, NIV, ESV, Brenton = in the morning
AZThe LXX agrees with the DSS which reads the last two letters of the word for “he” with the first letter illegible (ה]וא) instead of the MT הָרֹאֶה “the seer” here.
BAThe first verb in the quote is imperative which colors the mood of this one, but the other imperatives are singular whereas this one is plural. It seems that Samuel’s business is with Saul, but Ziba is welcome to the feast.
BBThere
is disagreement over what was on Saul’s heart, whether it was
rulership or simply finding donkeys. If the former, then the
preceeding statements can be taken sequentially “in the
morning I will let you go and [then] I will tell you…,”
but if the latter, the copula could be taken in the sense of “In
the morning I’ll let you go. Now, here’s a sign to
induce you to cooperate with me in going up to the feast: I will
tell you...”
cf. Willett: “The Hebrews... think
that it was revealed to Saul that he should be King because he saw
in a vision that he was set in the top of a palm tree: and this was
that (say they) which Saul had in his heart: but this is not like,
as it may appear by Saul’s answer, v. 21. ... the thing, that
was in Saul’s heart, was to know, what was become of his
asses, which thing Samuel presently declareth unto him... in the
next verse...”
cf. Goldman: “Not the matter of the
asses… Saul had brooded in secret over the tyranny of the
Philistines, and was perhaps forming plans for ending it.”
cf.
Matthew Henry: “Saul had nothing in his mind but to find his
asses...”
cf. Delitzsch: “simply the thoughts of
thy heart generally
BC cf. Symmachus’ translation using the synonym trihmerwn (“three days”)
BD The Hebrew and Greek word is “heart” not “”mind.” The NIV paraphrased as “worry.”
BETsumura explained this masculine form of the pronoun “them” (referring to the feminine “donkeys”) as “an example of gender neutralization’ which is a characteristic of the spoken Hebrew dialect,” citing Rendsburg’s Diglossia in Ancient Hebrew.
BFThe word “all” is not in the LXX or Vulgate here and not in the LXX at the end of the verse. The DSS is not legible in either part of the verse, but there is plenty of space for both “all’s” in the DSS – in fact, there is room for even more words, but no other manuscript suggests more words. Tsumura suggested a rearrangement of the words by way of what he called an “AXB pattern” to “the longing of all Israel refer[ring] to the people’s desire… for a king...”
BG NIV, ESV = clans
BHAlthough obliterated, the spacing of the legible letters in the DSS of this verse suggests more words were present than what is to be found in the MT, but the LXX & Vulgate do not suggest any extra words here, so it’s best not to invent any.
BIThe LXX and Vulgate and some Hebrew manuscripts reads singular “tribe” (although Lucian’s rescription of the Greek made it plural). The end of the word in the DSS is illegible so we can’t see whether or not “smallest” had a plural ending there (and the spelling of “tribe/s” in the DSS could be either singular or plural without the vowel pointing). These words are close to the end of a line in the DSS, however, where there isn’t much room for the extra letter in the ending that would make it plural. It doesn’t change the meaning of the story; either way, the battle in Judges 20 had left the Benjamites more depopulated than any other tribe.
BJcf. fulfillment in Psalm 68:28 and Micah 5:2, also Gideon in Judges 6:15
BK This word is not in the oldest-known manuscripts (LXX, DSS), but it does not change the gist of Saul’s rejoinder.
BLThe LXX, Vulgate, Syriac, and Targums all rendered this word singular instead of the MT’s plural vowel pointing, and all the English versions followed those older versions, which were perhaps based on an older Hebrew tradition than the MT and rendered it singular “tribe of.” Delitzsch calls the plural in the MT “unquestionably a copyist’s error.” Tsumurah defended the MT by translating sibte as “clans” instead of “tribes.”