1 Samuel 15:24-35 – The Glory of God in Judgment

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 11 April 2021

Introduction: Read 1Sam. 15:17-35 (NAW)

1) God’s Judgment of Saul

      1. God said something contradictory and therefore at least one of the things God said is not true, making Him untrustworthy.

      2. Samuel was dishonest and falsely reported God as making contradictory statements, making Samuel and the Bible untrustworthy.

      3. Or the word nacham has more than one meaning such that it can be true for God to nacham in one sense but not nacham in another sense, both at the same time without there being a contradiction.

2) God’s Judgment of Agag

    1. The most ancient school of thought took the root to be the first three letters of the word מעד (“tremble”), that is the interpretation of the Aramaic Targums, the Greek Septuagint, and the Latin Vulgate. Modern English translations which carry on this interpretation are the NET Bible (“trembling”) and perhaps the NKJV, which rendered it as “cautiously.”6 The notes in the NET Bible say their translation “understands Agag to approach – not confidently but – in the stark realization that his death is imminent (‘Surely death is bitter!’).”

    2. The second school of thought (including Aquila, Symmachus, Matthew Henry, and Driver) took the root to be the second, third, and fourth letters עדן meaning soft/luxurious,” as it is in Psalm 29:17, thus the King James translated it as “delicately,” in the early 1600’s (which the Puritan Andrew Willett explained in his commentary as “apparelled and adorned as a king”7), and 21st century English versions like the NASB and ESV translated it as cheerfully” (which the great 19th century commentators Keil & Delitzsch8 explained as[in a] contented and joyous state of mind… because he thought that his life was to be granted to him”).

    3. The third school of thought on this word follows the great medieval Hebrew scholar David Kimchi, and is supported by the two main modern Hebrew lexicons by Brown Driver and Briggs and by William Holliday. They explain that the last two letters of the root underwent a transposition (as they did in Job 38:31), so the root is actually – not anad but – עָנַד, which means "to bind around(cf. Prov. 6:21) – thus the NIV and the American Jewish Version “in chains9.” In favor of this third interpretation, the ending of this Hebrew word is feminine plural, which matches the feminine plural noun “bonds” rather than the singular masculine man “trembling” or going “cheerfully.10

3) Conclusion: God’s Glory and You

1 Samuel 15:22-35 - Side-by side comparison of versionsA


LXX

Brenton

DRB

KJV

NAW

MT

22

καὶ εἶπεν Σαμουηλ εἰ θελητὸν τῷ κυρίῳ ὁλοκαυτώ­ματα καὶ θυσίαι ὡς τὸ ἀκοῦσαι φωνῆς κυρίου ἰδοὺ ἀκοὴ ὑπὲρ θυσίαν ἀγαθὴ [καὶ]ἐπακρόασις ὑπὲρ στέαρ κριῶν

And Samuel said, Does the Lord take pleasure in whole-burnt-offerings and sacrifices, as in hearing the words of the Lord? behold, obedience is better than [a good] sacrifice, [and] hearkening than the fat of rams.

And Samuel said: Doth the Lord desire holocausts and victims, [and not rather] that the voice of the Lord should be obeyed? For obedience is bett­er than sacri­fice[s]: and to hearken rather than [to offer] the fat of rams.

And Samuel said, Hath the Lord [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacri­fice, and to heark­enB than the fat of rams.

Then Samuel said, “Is there pleasure for Yahweh in whole-burnt-offerings and sacrifices, like there is [in] your giving heed to the voice of Yahweh? Look, to give heed is better than sacrifice; to be attentive [is better] than the fat of rams!

וַיֹּאמֶר שְׁמוּאֵל, הַחֵפֶץ לַיהוָה בְּעֹלוֹת וּזְבָחִים, כִּשְׁמֹעַ, בְּקוֹל יְהוָה: הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב, לְהַקְשִׁיב מֵחֵלֶב אֵילִים.

23

ὅτι ἁμαρτία οἰώνισμάC ἐστιν ὀδύνηνD καὶ πόνουςE X θεραφινF ἐπάγουσινG ὅτι ἐξουδένωσας τὸ ῥῆμα κυρίου καὶ ἐξουδενώσει σε [κύριος] μὴ εἶναι βασιλέα [ἐπὶ Ισραηλ]

For sin is as divination; idols X bring on pain and grief. Because thou hast rejected the word of the Lord, the [Lord] also shall reject thee from being king [over Israel].

Because it is like the sin of witch­craft, to rebel: and like the crime of idolatry, to refuse to obey. For­asmuch there­fore as thou hast rejected the word of the Lord, the [Lord] hath also rejected thee from being king.

For rebellion is as the sin of witch­craft, and stub­bornnessH is as iniquityI and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king.

For the sin of witchcraft is rebellion, and iniquity and idols is pressure to compromise. Because you have rejected the word of Yahweh, {Yahweh} has also rejected you from being king.

כִּי חַטַּאת-קֶסֶםJ מֶרִי, וְאָוֶן וּתְרָפִים הַפְצַרK: יַעַן, מָאַסְתָּ אֶת-דְּבַר יְהוָה, וַיִּמְאָסְךָL, מִמֶּלֶךְ. {ס}

24

καὶ εἶπεν Σαουλ πρὸς Σαμουηλ ἡμάρτηκα ὅτι παρέβην τὸν λόγον κυρίου καὶ τὸ ῥῆμά σου ὅτι ἐφοβήθην τὸν λαὸν καὶ ἤκουσα τῆς φωνῆς αὐτῶν

And Saul said to Samuel, I have sinned, in that I have transgressed the word of the Lord and thy directionX; for I feared the people, and I hearkened to their voice.

And Saul said to Samuel: I have sinned because I have transgressed the commandment of the Lord, and thy words, X fearing the people, and obeying their voice.

And Saul said unto Samuel, I have sinned: for I have transgressedM the commandment of the Lord, and thy words: because I feared the people, and obeyed their voice.

Then Saul said to Samuel, “I have sinned, for I overreached Yahweh’s limit - and your words - in that I was afraid of the people and gave heed to their voice.

וַיֹּאמֶר שָׁאוּל אֶל- שְׁמוּאֵל חָטָאתִי, כִּי-עָבַרְתִּי אֶת-פִּי- יְהוָה וְאֶת- דְּבָרֶיךָ: כִּי יָרֵאתִי אֶת-הָעָם, וָאֶשְׁמַע בְּקוֹלָם.

25

καὶ νῦν ἆρον δὴN τὸ ἁμάρτημά μου καὶ ἀνάστρεψον μετ᾽ ἐμοῦ καὶ προσ­κυνήσω κυρίῳ [τῷ θεῷ σου]O

And now remove, I pray thee, my sin, and turn back with me, and I will worship the Lord [thy God].

But now bear, I beseech thee, my sin, and return with me, that I may adore X the Lord.

Now therefore, I prayP [thee], pardonQ my sin, and turn again with me, that I may worship XR the Lord.

But now, please take away my sin and come back with me so I can worship before Yahweh.”

וְעַתָּה, שָׂאS נָא אֶת- חַטָּאתִי; וְשׁוּב עִמִּי, וְאֶשְׁתַּחֲוֶה לַיהוָה.

26

καὶ εἶπεν Σαμουηλ πρὸς Σαουλ οὐκ ἀναστρέφω μετὰ σοῦ ὅτι ἐξουδένω­σαςT τὸ ῥῆμα κυρ­ίου καὶ ἐξουδενώ­σειU σε κύριος τοῦ μὴ εἶναι βασιλέα ἐπὶ τὸν Ισραηλ

And Samuel said to Saul, I will not turn back with thee, for thou hast rejected the word of the Lord, and the Lord will reject thee from being king over Israel.

And Samuel said to Saul: I will not return with thee, because thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel.

And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel.

Then Samuel said to Saul, “I will not go back with you, because you have rejected the word of Yahweh, and Yahweh has rejected you from being king over Israel.”

וַיֹּאמֶר שְׁמוּאֵל אֶל- שָׁאוּל, לֹא אָשׁוּב עִמָּךְ: כִּי מָאַסְתָּה, אֶת-דְּבַר יְהוָה, וַיִּמְאָסְךָ יְהוָה, מִהְיוֹת מֶלֶךְ עַל-יִשְׂרָאֵל. {ס}

27

καὶ ἀπέστρεψεν Σαμ­ου­ηλ [τὸ πρόσωπον αὐτοῦ τοῦ] ἀπελθεῗν καὶ ἐκράτησεν [Σα­ουλ] τοῦ πτερυγίουV τῆς διπλοΐδοςW αὐ­τοῦ καὶ διέρρηξεν [αὐτό]

And Samuel turned [his face] to depart, and Saul caught hold of the skirt of his garment, and tore [it].

And Samuel turned about to go away: but he laid hold upon the skirt of his mantle, and it rent.

And as Samuel turned about to go away, he laid holdX upon the skirtY of his mantleZ, and it rent.

As Samuel turned to go, Saul got a strong grip on a flap of his tunic, and it ripped.

וַיִּסֹּב שְׁמוּאֵל, לָלֶכֶת; וַיַּחֲזֵקAA בִּכְנַף-מְעִילוֹAB, וַיִּקָּרַעAC. {ס}

28

καὶ εἶπεν πρὸς αὐ­τὸν Σαμουηλ διέρ­ρηξεν κύριος τὴν βασιλείαν ADΙσρα­ηλ ἐκ [χειρός] σου σήμερον καὶ δώσει αὐτὴν τῷ πλησίονAE σου τῷ ἀγαθῷ ὑπὲρ σέ

And Samuel said to him, The Lord has rent [thy] kingdom [from] Israel out of thy[hand] this day, and will give it to thy neighbour who is better than thou.

And Samuel said to him: The Lord hath rent the kingdom of Israel from thee this day, and hath given it to thy neighbour who is better than thee.

And Samuel said unto him, The Lord hath rentAF the kingdom of Israel from thee this day, and hath giv­en it to a neighbour of thine, that is better than thou.

Then Samuel said to him, “Yahweh has ripped the kingship of Israel from your {hand} and has given it to your neighbor who is better than you,

וַיֹּאמֶר אֵלָיו, שְׁמוּאֵל, קָרַע יְהוָה אֶת- מַמְלְכוּת יִשְׂרָאֵל מֵעָלֶיךָ, הַיּוֹםAG; וּנְתָנָהּ, לְרֵעֲךָ הַטּוֹב מִמֶּךָּ. {ס}

29

Καὶ X διαιρεθή­σε­ται Ισραηλ [εἰς δύο] καὶ οὐκ ἀπο­στρέψει οὐδὲ μετανοήσειAH ὅτι οὐχ [ὡς] ἄνθρω­πός ἐστιν τοῦ μετα­νοῆσαιAI αὐτός

And X Israel shall be divided [to two]: and God will not turn nor repent, for he is not [as] a man to repent.

But the triumpher in Israel will not spare, and will not be moved to repentance: for he is not a man that he should repent.

And also the StrengthAJ of Israel will not lie nor repent: for he is not a man, that he should repentAK.

(and, what’s more, Israel shall be divided in two); He will not turn back and He will not switch tactics, for He is not a man to switch tactics.”

וְגַם נֵצַחAL יִשְׂרָאֵל, לֹא יְשַׁקֵּרAM וְלֹא יִנָּחֵם: כִּי לֹא אָדָם הוּא, לְהִנָּחֵם.

30

καὶ εἶπεν [Σαουλ] ἡμάρτηκα ἀλλὰ δόξασόνAN με δὴ ἐνώπιον πρεσβυ­τέρων Ισραηλ καὶ ἐνώπιον λαοῦ μου καὶ ἀνάστρεψον μετ᾽ ἐμοῦ καὶ προσκυνήσω τῷ κυρίῳ θεῷ σου

And Saul said, I have sinned; yet honour me, I pray thee, before the elders of Israel, and before my people; and turn back with me, and I will worship X the Lord thy God.

Then he said: I have sinned: [yet] honour me now X before the ancients of my people, and before Israel, and return with me, that I may adore X the Lord thy God.

Then he said, I have sinned: [yet] honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship XAO the Lord thy God.

Then {Saul} said, “I have sinned, {but} please honor me in front of the elders of my people, and in front of Israel and come back with me while I worship before your God.”

וַיֹּאמֶרAP חָטָאתִי--עַתָּהAQ כַּבְּדֵנִי נָא נֶגֶד זִקְנֵי-עַמִּי, וְנֶגֶד יִשְׂרָאֵל; ARוְשׁוּב עִמִּי, וְהִשְׁתַּחֲוֵיתִי לַיהוָה אֱלֹהֶיךָ.

31

καὶ ἀνέστρεψεν Σαμουηλ ὀπίσω Σαουλ καὶ προσεκύν­ησεν X τῷ κυρίῳ

So Samuel turned back after Saul, and he worshipped the Lord.

So Samuel turned again after Saul: and Saul adored the Lord.

So Samuel turned again after Saul; and Saul worshipped the Lord.

So Samuel went back after Saul while {he} worshiped before Yahweh.

וַיָּשָׁב שְׁמוּאֵל, אַחֲרֵי שָׁאוּל; וַיִּשְׁתַּחוּ שָׁאוּלAS, לַיהוָה. ס

32

καὶ εἶπεν Σαμουηλ προσαγάγετέ μοι τὸν Αγαγ βασιλέα Αμαληκ καὶ προσῆλθεν πρὸς αὐτὸν Αγαγ τρέμωνAT καὶ εἶπεν Αγαγ εἰ οὕτως πικρὸς ὁ θάνατος

And Samuel said, Bring me Agag the king of Amalec: and Agag came to him trembling; and Agag said Is death thus bitter?

And Samuel said: Bring hitherto me Agag the king of Amalec. And Agag was presented to him very fat, and trembling. And Agag said: Doth bitter death separate in this manner?

Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicatelyAU. And Agag said, Surely the bitterness of death is past.

Then Samuel said, “Present to me Agag, King of Amalec.” So Agag came to him trembling, but Agag said, “Surely the bitterness of death has turned away.”

וַיֹּאמֶר שְׁמוּאֵל, הַגִּישׁוּ אֵלַי אֶת-אֲגַג מֶלֶךְ עֲמָלֵק, וַיֵּלֶךְ אֵלָיו, אֲגַג מַעֲדַנֹּתAV; וַיֹּאמֶר אֲגָג, אָכֵן סָר מַר-הַמָּוֶת. ס

33

καὶ εἶπεν Σαμουηλ [πρὸς Αγαγ] καθότι ἠτέκνωσεν γυναῗ­κας ἡ ῥομφαία σου οὕτως ἀτεκνωθή­σεται ἐκ γυναικῶν ἡ μήτηρ σου καὶ ἔσφαξενAW Σαμ­ουηλ [τὸν Αγαγ] ἐνώπιον κυρίου ἐν Γαλγαλ

And Samuel said [to Agag], As thy sword has bereaved women of their children, so shall thy mother be made childless among women: and Samuel slew Agag before the Lord in Galgal.

And Samuel said: As thy sword hath made women child­less, so shall thy mother be childl­ess among women. And Sam­uel hewed him in pieces before the Lord in Galgal.

And Samuel said, As thy sword hath made women child­less, so shall thy mother be child­less among women. And Sam­uel hewedAX Agag in pieces before the Lord in Gilgal.

But Samuel said, “As when women were bereaved by your sword, so your mother will be bereaved among women.” And Samuel beheaded Agag before the face of Yahweh in Gilgal.

וַיֹּאמֶר שְׁמוּאֵל--כַּאֲשֶׁר שִׁכְּלָה נָשִׁים חַרְבֶּךָ, כֵּן-תִּשְׁכַּל מִנָּשִׁיםAY אִמֶּךָ; וַיְשַׁסֵּף שְׁמוּאֵל אֶת-אֲגָג לִפְנֵי יְהוָה, בַּגִּלְגָּל. {ס}

34

καὶ ἀπῆλθεν Σαμ­ουηλ εἰς Αρμαθαιμ καὶ Σαουλ ἀνέβη εἰς τὸν οἶκον αὐ­τοῦ εἰς ΓαβααAZ X.

And Samuel departed to Armathaim, and Saul went up to his house at Gabaa X X.

And Samuel departed to Rama­tha: but Saul went up to his house in Gabaa X X.

Then Samuel wentBA to Ramah; and Saul went up to his house to Gibeah of Saul.

Then Samuel went to Ramah, and Saul went up to his house at Gibeah {}.

וַיֵּלֶךְ שְׁמוּאֵל, הָרָמָתָה; וְשָׁאוּל עָלָה אֶל-בֵּיתוֹ, גִּבְעַת שָׁאוּלBB.

35

καὶ οὐ προσέθετο Σαμουηλ ἔτι ἰδεῗν τὸν Σαουλ ἕως ἡμέρας θανάτου αὐτοῦ ὅτι ἐπένθει Σαμουηλ ἐπὶ Σαουλ καὶ κύριος μετεμελήθη ὅτι ἐβασίλευσεν τὸν Σαουλ ἐπὶ Ισραηλ

And Samuel did not see Saul again till the day of his death, for Samuel mourned after Saul, and the Lord repented that he had made Saul king over Israel.

And Samuel saw Saul no more till the day of his death: nevertheless Samuel mourned for Saul, because the Lord repented that he had made him king over Israel.

And Samuel came no more to see Saul until the day of his death: neverthelessBC Sam­uel mournedBD for Saul: and the Lord repentedBE that he had made Saul king over Israel.

And Samuel did not take it upon himself to see Saul until the day of his death; Samuel did, however, mourn concerning Saul. And Yahweh switched tactics since he had caused Saul to reign over Israel.

וְלֹא-יָסַף שְׁמוּאֵל לִרְאוֹת אֶת-שָׁאוּל, עַד-יוֹם מוֹתוֹBF, כִּי- הִתְאַבֵּל שְׁמוּאֵל, אֶל-שָׁאוּל; וַיהוָה נִחָם, כִּי-הִמְלִיךְ אֶת- שָׁאוּל עַל-יִשְׂרָאֵל. פ


1 quotes based off the NASB

2Willett, Henry, cf. Gill “he did not in order to worship with Saul... but rather the contrary; but that Saul might not be despised by the people, and his authority lessened, while he continued king; and that he might do what Saul had neglected to do, destroy Agag.cf. K&D: “...not merely for the purpose of preserving the outward order until a new king should take his place, but also to carry out the ban upon Agag...”

3Wycliffe and the NET Bible being exceptions which use a combination: “certis the ouercomere [Preeminent One] in Israel schal not spare, and he schal not be bowid bi repentaunce [go back on his word or change his mind].”

4יכזב – a synonym for יְשַׁקֵּר in the MT of 1 Sam 15

5God... is... the unchangeable One, in whom Israel can trust, since He does not lie or deceive, or repent of His purposes. These words are spoken θεοπρεπῶς (theomorphically), whereas in 15:11 and other passages, which speak of God as repenting, the words are to be understood ἀνθρωποπαθῶς (anthropomorphically)...” ~Keil & Delitzsch

6BDB also cites P. de Lagarde and H.P. Smith.

7cf. Henry: “in a stately manner, to show that he was a king, and therefore to be treated with respect, or in a soft effeminate manner, as one never used to hardship

8With which Lange and also Tsumura agreed in their commentaries.

9cf. McCarter “in bands/fetters”

10Gesenius, in his classic Hebrew grammar called it a “substantive adverb... describing an external state.”

11Other speculations include: “cleaved him as wood is cleaved” (Ben Gersom), “divided him into four parts” (Rashi), “may perhaps mean no more than ‘executed’ (Kirkpatrick)” (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 15 is 4Q51 Samuela, which contains fragments of vs. 20-23 (highlighted in purple), and which has been dated between 50-25 B.C. Where the DSS supports the LXX with omissions or text not in the MT, I have highlighted with yellow the LXX and its translation into English, and where I have accepted that into my NAW translation, I have marked it with {pointed brackets}.

BNASB = “pay attention,” NIV = “heed,” ESV = “listen”

C Aq & Sym. used synonym for consulting mediums = manteiaV

D Aq. = parapikrasmoV (“bitter revolt”), S. = proserizein (“present turmoil”)

E LXX = “toil,” Aq. = anwfeleV (“breach of obligation”), Sym. = anomia (“lawlessness”)

FLXX “Therafin” is a transliteration of the Hebrew word for “idols.” Aq. translated it morfwmatwn (“shapes”) and S. eidwlwn (“idols”)

GA. ekbibasmoV (“going astray?”), S. apeiqein (“unbelief”)

H NASB = “insubordination,” NIV = “arrogance,” ESV = “presumption”

I NASB = “false [religion],” NIV = “evil”

JCairo Geniza mss pointed these vowels as a participle rather than as a noun, but it doesn’t make a difference in meaning.

KThis word is used only half a dozen other times in the Hebrew OT (Gen. 19:3, 9; 33:11; Jdg. 19:7; 2 Ki. 2:17; 5:16), and every time it speaks of putting social pressure on someone to force them to make a compromise.

LSeveral Hebrew manuscripts and even Targums insert the word “LORD” here, like the LXX, but even without the insertion, it is clear that the subject is the LORD, so it makes no difference in meaning.

MNASB, NIV = “violated”

Ncf. Symmachus = “properly” axiw

OThe DSS does not support this extra phrase.

PNASB, ESV = “please”

QNIV = “I beg you, forgive”

RESV = “bow before”

SAndrew Willett: “ Some read, fer, porta, ‘beare my sin’ (Syriac, Latin, Vulgate)… others read, ‘remit’ (Chaldee), ‘forgive’ (Junius)... the best reading is, ‘take away.’”

Tcf. synonym from Theodotion “pushed aside” apwsw

Ucf. synonym from Symmachus: “cast away” apebaleto

Vcf. Symm. “corner” akrou

WLXX connotes a 2-piece outfit. A. endumatoV (clothing). S. peribolaiou (wrap/shawl). Q. imatiou (garment)

XNASB = “grasped,” NIV “caught hold,” ESV = “seized”

YNASB = “edge,” NIV = “hem”

ZNASB, NIV, ESV = “robe”

AADSS supports the LXX insertion of “Saul” [שאול] as the subject here. This pre-empts the Jewish rabbins who, by omitting this word in the MT, suggested that Samuel tore Saul’s tunic.

AB This is the same word “tunic” used in 2:19 of the priestly garb Samuel’s mom would make for him as a boy.

ACAlthough this part of the verse is obliterated in the DSS, there is room for a couple of extra words not in the MT. The extra word “it” at the end of the verse in the LXX would use only part of that space. The only other clue we have is Symmachus’ insertion of the extra word κρασπεδου (He grasped the corner of the “hem/tassle” of…). These aren’t substantial changes to the story, though.

AD Vaticanus inserts σου απο, which doesn’t make sense, but is the reason for the strange reading of Brenton, and is a literal translation of the MT, as differentiated from the DSS which doesn’t have the extra ablative prepositional prefix in the MT before “kingdom.”

AEAq., Symm. = etairw (“companion/friend”)

AF NASB, NIV = “torn”

AGIn a surprising turn, the DSS has a much more terse reading than the MT. Where the MT reads “from the kingdom of Israel from upon you today,” the DSS reads “kingdom of Israel [from you/r hand]” (the bracketed part being obliterated, but could support either the LXX reading or the MT reading).

AH2nd Century Hebrew-to-Greek translator Aquila rendered these two verbs yeusetai (“lie”)... metamelh- (“change intent”), which is closer to the Hebrew MT.

AI Aq. metamelhqhnai (“change intent”), Q. paraklhqhnai (“be exhorted”)

AJNASB, NIV, ESV = “the Glory” Arabic = “holy,” Syriac = “noble,” but the oldest-known manuscripts have a different reading.

AKNASB, NIV = “change mind,” ESV = “have regret,” NKJV = “relent” cf. v.35 where NASB, NIV, ESV, NKJV = “regret”

AL DSS is obliterated here, but LXX reads “ripped apart” as though it were rendering the word יחצה, and adds the phrase “in two.” There is too much space in the obliterated text of the DSS to support the reading of the MT without that extra phrase, so the DSS supports the LXX reading. The Vulgate supports the MT, however. Willet, commenting on the MT: “...netzach, is by the most here translated, victoria, fortitudo, victorie, strength... some referring it unto God, who gave Israel power and victorie over their enemies: some to the people, that God would not faile them, of their former strength. But seeing netzach signifieth also eternitie, as Psal. 49.20... ‘for ever’: that sense is more fit here: because it is more agreeable to the eternitie and constancie of God, not to lie or repent, then properly an effect of his power… it is better referred to both the infallible purpose of God in electing of David, as in the rejecting of Saul.”

AM DSS reads ישוב "turn back,” supporting the LXX and Vulgate instead of the MT.

AN 4th century Hebrew-to-Greek translator Symmachus rendered with the synonym for “honor” timhson

AO ESV more accurately translates “bow before” here and in the next verse

AP Although DSS is obliterated here, there is too much space between legible words to support the MT; there is just enough space to support the LXX reading which inserts “Saul.”

AQThe DSS reads ו instead of this word, thus it supports the LXX which reads with a conjunction rather than with νυν (which would be the proper translation of the word in the MT). The presence of this conjunction in other Hebrew manuscripts and in the Vulgate also lends support to the LXX reading. The NIV carries this DSS reading, but KJ and NASB, carry the MT reading. It doesn’t make any real difference in meaning, however.

ARThere is no conjunction here in the DSS. The DSS reading without the conjunction is preserved in the NIV, whereas the MT reading is preserved in the KJV and NASB, but, as you can see, it makes no difference in meaning.

ASThis word “Saul” is not in the DSS or the LXX of this verse, so it might not be original. It doesn’t make a difference in meaning, though.

ATAq. apo truferiaV (“delicately”), S. abroV (“bound?”)

AUNASB, ESV = “cheerfully,” NIV = “in chains,” NKJV = “cautiously”

AV G tremwn, taking the root to be dum (“tremble”), as did Targums, and Vulgate. Others took the root to be /du soft/luxurious,” thus “pleasantly” (Geneva), “delicately” (KJV), “apparelled and adorned as a king” (Willett), and Aquila. Still others, most notably BDB & Holliday, have suggested that the last two letters be switched to make עָנַד "bound” – thus the NIV “in chains.”

AWAq. & S. = diespasen (“tear apart” – closer to the MT word’s meaning), Q. ebasanisen (“tortured”). The range of translations is understandable of this hapex legomenon (שסף).

AX NASB= “cut,” ESV = “hacked.” No form of this word is used anywhere else in the Hebrew Bible.

AYמִנָּשִׁים is to be understood as a comparative: more childless than (other) women, i.e., the most childless of women, namely, because her son was the king.” ~K&D

AZ Aq. eiV ton bounon (“the hill”)

BANIV follows LXX Vulgate with “departed/left” instead of the MT “went,” but the meaning is not significantly different.

BB“of Saul” is not to be found in the oldest manuscripts – Vaticanus or Vulgate or other LXX, nor apparently in Aquila, Symmachus, etc. Unfortunately, there is no extant manuscript of this verse among the Dead Sea Scrolls.

BCNASB, NIV = “though,” ESV = “but”

BDESV = “grieved over”

BENASB, NIV, ESV = “regretted”

BFThere is only one more encounter between Samuel and Saul, initiated by Saul, not Samuel, and that is in chapter 19, and it is not a friendly one. Possibly Samuel could have died later that day; the next mention of Samuel is in chapter 25, where it is merely said that he was dead.
“How it is said [that] Samuel came no more to see Saul untill the day of his death, seeing he saw him againe afterward, chap. 19.22? Some expound it thus, that Samuel came not to Saul, any more, though Saul came where Samuel was (Genevens), but it is rather understood of the ende and manner of Samuel’s comming, then of the act of comming and going: that Samuel came not to visit and see Saul, as he had used to do before time, to consult with him about the affaires of the kingdome... and to give him direction from God… The meaning therefore is, that Samuel had no conference with Saul, as before, to give him instruction and direction… Samuel did not pray for the restoring of the kingdom to Saul… he lamented the hardness of Saul’s impenitent heart, going on in his sin without remorse” ~Willett

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