FIRST SAMUEL 7-12

Translation and Commentary by Nate Wilson

NAVIGATION: to chapters 1-6 | | to chapters 13-18 |to chapters 19-24 |to chapters 25-31

Click here to download a map of cities mentioned in I Samuel.


I Samuel CHAPTER 7

 Introduction

vs. 1-2 - Faithful Priests Eleazar and Aminidab’s Ark Care

vs. 3-6 - Faithful Prophet Samuel’s Purge of Idolatry

vs. 7-17 - Judge Samuel’s Faith-filled Defeat of Philistines

Conclusion

1 Samuel 7 - Side-by side comparison of versionsA

LXX

Brenton (LXX)

DRB (Vulgate)

KJV

NAW

Masoretic Txt

1 καὶ ἔρχονται οἱ ἄνδρες Καριαθ­ιαριμ καὶ ἀνάγ­ουσιν τὴν κιβωτὸν διαθήκης κυρίου καὶ εἰσάγουσιν αὐτὴν εἰς οἶκον Αμιναδαβ τὸν ἐν τῷ βουνῷ· καὶ τὸν Ελεαζαρ υἱὸν αὐτοῦ ἡγίασαν φυλάσσειν τὴν κιβωτὸν διαθήκης κυρίου.

1 And the men of Cariathiarim come, and bring up the ark of the covenant of the Lord: and they bring it into the house of Aminadab in the hill; and they sanctified Eleazar his son to keep the ark of the covenant of the Lord.

1 And the men of Cariathiarim came, and fetched up the ark of the Lord, and carried it into the house of Abinadab, in Gabaa: and they sanctified Eleazar, his son, to keep the ark of the Lord.

1 And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keepB the ark of the LORD.

1 So the men of Kiraith-Jearim came and took up the ark {of the covenant} of Yahweh, and they brought it to Abinadab’s house on the hill, and they consecrated his son Eleazar to keep the ark {of the coven­ant} of Yahweh.

1 וַיָּבֹאוּ אַנְשֵׁי קִרְיַת יְעָרִים וַיַּעֲלוּ אֶת-אֲרוֹן C יְהוָה וַיָּבִאוּ אֹתוֹ אֶל-בֵּית אֲבִינָדָב D בַּגִּבְעָה וְאֶת- אֶלְעָזָר בְּנוֹ קִדְּשׁוּE לִשְׁמֹר אֶת-אֲרוֹן יְהוָה: פ

2 Καὶ ἐγενήθη ἀφ᾿ ἧς ἡμέρας ἦν ἡ κιβωτὸς ἐν Καριαθ­ιαριμ, ἐπλήθυναν αἱ ἡμέραι καὶ ἐγένοντο εἴκοσι ἔτη, καὶ ἐπέβλεψενF πᾶς οἶκος Ισραηλ ὀπίσω κυρίου.

2 And it came to pass from the time that the ark was in Cariathiarim, the days were multiplied, and the time was twenty years; and all the house of Israel looked after the Lord.

2 And it came to pass, that from the day the ark of the Lord abode in Cari­ath­iarim, days were multiplied (for it was now the 20th year) and all the house of Israel rested, following the Lord.

2 And it came to pass, while the ark abodeG in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.

2 And the days increased from the day the ark began to reside in Kiraith-Jearim ‘til it had been twenty years, and the whole community of Israel was going after Yahweh, mourning.

2 וַיְהִי מִיּוֹם שֶׁבֶת הָאָרוֹן בְּקִרְיַת יְעָרִים וַיִּרְבּוּ הַיָּמִים וַיִּהְיוּ עֶשְׂרִים שָׁנָה וַיִּנָּהוּH כָּל-בֵּית יִשְׂרָאֵלI אַחֲרֵי יְהוָהJ: ס

3 καὶ εἶπεν Σαμουηλ πρὸς πάντα οἶκον Ισραηλ λέγων Εἰ ἐν ὅλῃ καρδίᾳ ὑμῶν ὑμεῖς ἐπιστρέφετε πρὸς κύριον, περιέλετε τοὺς θεοὺς τοὺς ἀλλοτρίους ἐκ μέσου ὑμῶν καὶ τὰ ἄλση καὶ ἑτοιμά­σατε τὰς καρδίας ὑμῶν πρὸς κύριον καὶ δουλεύσατε αὐτῷ μόνῳ, καὶ ἐξελεῖται ὑμᾶς ἐκ χειρὸς ἀλλοφύλων.

3 And Samuel spoke to all the house of Israel, saying, If ye do with all your heart return to the Lord, take away the strange gods from the midst of you, and the groves, and prepare your hearts to serve the Lord, and serve him only; and he shall deliver you from the hand of the Philistines.

3 And Samuel spoke to all the house of Israel, saying: If you turn to the Lord with all your heart, put away the strange gods from among you, [Baalim] and Astaroth: and prepare your hearts unto the Lord, and serve him only, and he will deliver you out of the hand of the Philistines.

3 And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your heart[s], then put awayK the strange gods and Ashtaroth from among you, and prepare X your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.

3 Then Samuel spoke to the whole community of Israel saying, “If it is with all your heart that y’all are turning to Yahweh, you will remove foreign gods from among yourselves – and the goddesses too, and y’all will set the course for your heart toward Yahweh and serve Him only, and He will deliver y’all from the hand of the Philistines.”

3 וַיֹּאמֶר שְׁמוּאֵל אֶל-כָּל-בֵּית יִשְׂרָאֵל לֵאמֹר אִם-­בְּכָל-לְבַבְכֶם אַתֶּם שָׁבִיםL אֶל-­יְהוָה הָסִירוּ אֶת-­אֱלֹהֵי הַנֵּכָר מִתּוֹכְכֶם וְהָעַשְׁתָּרוֹת וְהָכִינוּM לְבַבְכֶם אֶל-יְהוָה וְעִבְדֻהוּ לְבַדּוֹ וְיַצֵּל אֶתְכֶם מִיַּד פְּלִשְׁתִּים:

4 καὶ περιεῖλον οἱ υἱοὶ Ισραηλ τὰς Βααλιμ καὶ τὰ [ἄλση] Ασταρωθ καὶ ἐδούλευσαν κυρίῳ μόνῳ.

4 And the children of Israel took away Baalim and the [groves of] Astaroth, and served the Lord only.

4 Then the children of Israel put away Baalim and Astaroth, and served the Lord only.

4 Then the childrenN of Israel did put away Baalim and Ashtaroth, and served the LORD only.

4 And the children of Israel removed the Baals and the Ashtoreths and served Yahweh only!

4 וַיָּסִירוּ בְּנֵי יִשְׂרָאֵל אֶת-­הַבְּעָלִים וְאֶת­הָעַשְׁתָּרֹת וַיַּעַבְדוּ אֶת-יְהוָה לְבַדּוֹ: פ

5 καὶ εἶπεν Σαμου­ηλ Ἀθροίσατε πάντα Ισραηλ εἰς Μασσηφαθ, καὶ προσεύξομαι περὶ ὑμῶν πρὸς κύριον.

5 And Samuel said, Gather all Israel to Massephath, and I will pray for you to the Lord.

5 And Samuel said: Gather all Israel to Masphath, that I may pray to the Lord for you.

5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD.

5 Then Samuel said, “Assemble all of Israel at Mizpah and I will pray on behalf of y’all to Yahweh.”

5 וַיֹּאמֶר שְׁמוּאֵל קִבְצוּ אֶת-כָּל- יִשְׂרָאֵל הַמִּצְפָּתָהO וְאֶתְפַּלֵּל בַּעַדְכֶם אֶל-יְהוָה:

6 καὶ συνήχθησαν εἰς Μασσηφαθ καὶ ὑδρεύονται ὕδωρ [καὶ ἐξέχεαν] ἐνώπ­ιον κυρίου ἐπὶ τὴν γῆν καὶ ἐνήστευσαν ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ εἶπαν X Ἡμαρτή­καμεν ἐνώπιον κυρίου· καὶ ἐδίκαζεν Σαμουηλ τοὺς υἱοὺς Ισραηλ εἰς Μασσηφαθ.

6 And they were gathered together to Massephath, and they drew water, and poured it out [upon the earth] before the Lord. And they fast­ed on that day, and said X, We have sinned before the Lord. And Samuel judged the children of Israel in Massephath.

6 And they gathered together to Masphath, and they drew water, and poured it out before the Lord, and they fasted on that day, and they said there: We have sinned against the Lord. And Samuel judged the children of Israel in Masphath.

6 And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh.

6 So they assembled at Mizpah, and they drew and poured out water before the face of Yahweh, and they fasted during that day and they said there, “We have sinned against Yahweh!” And Samuel presided as judge with the children of Israel in Mizpah.

6 וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ-מַיִם וַיִּשְׁפְּכוּ לִפְנֵי יְהוָה וַיָּצוּמוּ בַּיּוֹם הַהוּא וַיֹּאמְרוּ שָׁםP חָטָאנוּ לַיהוָה וַיִּשְׁפֹּט שְׁמוּאֵל אֶת-­בְּנֵי יִשְׂרָאֵל בַּמִּצְפָּה:

7 καὶ ἤκουσαν οἱ ἀλλόφυλοι ὅτι συνηθροίσθησαν [πάντες] οἱ υἱοὶ Ισραηλ εἰς Μασση­φαθ, καὶ ἀνέβησαν σατράπαι ἀλλο­φύλων ἐπὶ Ισραηλ· καὶ ἀκούουσιν οἱ υἱοὶ Ισραηλ καὶ ἐφοβήθησαν ἀπὸ προσώπου ἀλλοφύλων.

7 And the Philis­tines heard that [all] the children of Israel were gathered together to Masse­phath: and the lords of the Philistines went up against Israel: and the children of Israel heard, and they feared before the Philistines.

7 And the Philis­tines heard that the children of Israel were gathered together to Masphath, and the lords of the Philis­tines went up against Israel. And when the children of Israel heard this, they were afraid of the Philistines.

7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid X of the Philistines.

7 Meanwhile, the Philistines heard that the children of Israel had assembled themselves at Mizpah, and the lords of the Philis­tines mounted [an ssault] against Israel. When the children of Israel heard, then they became afraid of the Philistine’s presence.

7 וַיִּשְׁמְעוּ פְלִשְׁתִּים כִּי-הִתְקַבְּצוּ בְנֵי-יִשְׂרָאֵל הַמִּצְפָּתָה וַיַּעֲלוּ סַרְנֵי-פְלִשְׁתִּים אֶל-יִשְׂרָאֵל וַיִּשְׁמְעוּ בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ מִפְּנֵי פְלִשְׁתִּים:

8 καὶ εἶπαν οἱ υἱοὶ Ισραηλ πρὸς Σαμουηλ Μὴ παρασιωπήσῃς ἀφ᾿ ἡμῶν τοῦ μὴ βοᾶν πρὸς κύριον θεόν σου, καὶ σώσει ἡμᾶς ἐκ χειρὸς ἀλλοφύλων.

8 And the children of Israel said to Samuel, Cease not to cry to the Lord thy God for us, and he shall save us out of the hand of the Philistines.

8 And they said to Samuel: Cease not to cry to the Lord our God for us, that he may save us out of the hand of the Philistines.

8 And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines.

8 And the children of Israel said to Sam­uel, “Don’t let there be silence from us; you keep crying out to Yahweh our God so He will save us from the hand of the Philistines!”

8 וַיֹּאמְרוּ בְנֵי­יִשְׂרָאֵל אֶל­שְׁמוּאֵל אַל-תַּחֲרֵשׁ מִמֶּנּוּ Qמִזְּעֹק אֶל-יְהוָה אֱלֹהֵינוּ וְיֹשִׁעֵנוּ מִיַּד פְּלִשְׁתִּים:

9 καὶ ἔλαβεν Σαμ­ουηλ ἄρνα γαλαθη­νὸν ἕνα καὶ ἀνήνεγ­κεν αὐτὸν ὁλο­καύτ­ωσιν σὺν παντὶ [τῷ λαῷ] τῷ κυρίῳ, καὶ ἐβόησεν Σαμ­ουηλ πρὸς κύριον περὶ Ισραηλ, καὶ ἐπήκου­σεν αὐτοῦ κύριος.

9 And Samuel took a sucking lamb, and offered it up as a whole-burnt-offering with all [the people] to the Lord: and Samuel cried to the Lord for Israel, and the Lord heard him.

9 And Samuel took a sucking lamb, and offered it whole for a holocaust to the Lord: and Samuel cried to the Lord for Israel, and the Lord heard him.

9 And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him.

9 So Samuel took one suckling lamb and offered it up whole as a burnt offering to Yahweh, and Samuel cried out to Yahweh in behalf of Israel, and Yahweh answered him!

9 וַיִּקַּח שְׁמוּאֵל טְלֵה חָלָב אֶחָד וַיַּעֲלֶהR עוֹלָה כָּלִיל לַיהוָה וַיִּזְעַק שְׁמוּאֵל אֶל-יְהוָה בְּעַד יִשְׂרָאֵל וַיַּעֲנֵהוּS יְהוָה:

10 καὶ ἦν Σαμουηλ ἀναφέρων τὴν ὁλοκαύτωσιν, καὶ ἀλλόφυλοι προσ­ῆγον εἰς πόλεμον ἐπὶ Ισραηλ. καὶ ἐβρόντησεν κύριος ἐν φωνῇ μεγάλῃ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τοὺς ἀλλοφύλους, καὶ συνεχύθησανT καὶ ἔπταισαν ἐνώπιον Ισραηλ.

10 And Samuel was offering the whole-burnt-offering; and the Philistines drew near to war against Israel; and the Lord thundered with a mighty sound in that day upon the Philistines, and they were confounded and overthrown before Israel.

10 And it came to pass, when Samuel was offering the holocaust, the Phil­istines began the battle against Israel: but the Lord thundered with a great thunder on that day upon the Philis­tines, and terrified them, and they were overthrown before the face of Israel.

10 And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great thunderU on that day upon the Philis­tines, and discomfited them; and they were smittenV before Israel.

10 So, there was Sam­uel, offering up the whole burnt offering while the Phil­istines engaged in battle with Israel, and then Yahweh rum­bled with a loud voice on that day against the Phil­is­tines and made a com­mo­tion among them, so that they were routed in front of Israel!

10 וַיְהִי שְׁמוּאֵל מַעֲלֶה הָעוֹלָה וּפְלִשְׁתִּים נִגְּשׁוּ לַמִּלְחָמָה בְּיִשְׂרָאֵל וַיַּרְעֵם יְהוָה בְּקוֹל- גָּדוֹל בַּיּוֹם הַהוּא עַל-פְּלִשְׁתִּים וַיְהֻמֵּםW וַיִּנָּגְפוּ לִפְנֵי יִשְׂרָאֵל:

11 καὶ ἐξῆλθαν ἄνδρες Ισραηλ ἐκ Μασσηφαθ καὶ κατεδίωξαν τοὺς ἀλλοφύλους καὶ ἐπάταξαν αὐτοὺς ἕως ὑποκάτω τοῦ Βαιθχορ.

11 And the men of Israel went forth out of Massephath, and pursued the Philistines, and smote them to [the parts] under Baethchor.

11 And the men of Israel going out of Masphath, pursued after the Philistines, and made slaughter of them till they came under Bethchar.

11 And the men of Israel went out of Mizpeh, and pursued the Philistines, and smoteX them, until they came under Bethcar.

11 Then the men of Israel went out from Mizpah and pursued the Philistines, and they struck them down as far as below Beth-Car.

11 וַיֵּצְאוּ אַנְשֵׁי יִשְׂרָאֵל מִן- הַמִּצְפָּה וַיִּרְדְּפוּ אֶת-פְּלִשְׁתִּים וַיַּכּוּם עַד-מִתַּחַת לְבֵית כָּרY:

12 καὶ ἔλαβεν Σαμ­ουηλ λίθον ἕνα καὶ ἔστησεν αὐτὸν ἀνὰ μέσον Μασση­φαθ καὶ ἀνὰ μέσον τῆς παλαιᾶςZ καὶ ἐκάλε­σεν τὸ ὄνομα αὐτοῦ Αβενεζερ, [Λίθος τοῦ βοηθοῦ], καὶ εἶπεν Ἕως ἐνταῦθα ἐβοή­θησεν ἡμῖν κύριος.

12 And Samuel took a stone, and set it up between Massephath and the old city; and he called the name of it Abenezer, [stone of the helper]; and he said, Hitherto has the Lord helped us.

12 And Samuel took a stone, and laid it between Masphath and Sen: and he called the place The stone of help. And he said: Thus far the Lord hath helped us.

12 Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, X saying, HithertoAA hath the LORD helped us.

12 Therefore Samuel took one rock and placed it between Mizpah and Shen, and he named it “Rock of the Help” and he said, “Yahweh has helped us up to this point!”

12 וַיִּקַּח שְׁמוּאֵל אֶבֶן אַחַת וַיָּשֶׂם בֵּין-הַמִּצְפָּה וּבֵין הַשֵּׁן וַיִּקְרָא אֶת-שְׁמָהּ אֶבֶן הָעָזֶר וַיֹּאמַר עַד-הֵנָּהAB עֲזָרָנוּ יְהוָה:

13 καὶ ἐταπείνωσεν [κύριος] τοὺς ἀλλο­φύλους, καὶ οὐ προσ­έθεντο ἔτι προσ­ελθ­εῖν εἰς ὅριον Ισραηλ· καὶ ἐγενήθη χεὶρ κυρ­ίου ἐπὶ τοὺς ἀλλο­φύλους πάσας τὰς ἡμέρας τοῦ Σαμουηλ.

13 So [the Lord] humbled the Philis­tines, and they did not anymore come into the border of Israel; and the hand of the Lord was against the Philis­tines all the days of Samuel.

13 And the Philis­tines were humbled, and they did not come any more into the borders of Israel. And the hand of the Lord was against the Philis­tines, all the days of Samuel.

13 So the Philis­tines were subdued, and they X X came no more into the coastAC of Israel: and the hand of the LORD was against the Philistines all the days of Samuel.

13 So, the Philis­tines were subordinated and did not try again to invade the territory of Israel, for the hand of Yahweh was against the Philis­tines all the days of Samuel.

13 וַיִּכָּנְעוּ הַפְּלִשְׁתִּים וְלֹא- יָסְפוּ עוֹד לָבוֹא בִּגְבוּל יִשְׂרָאֵלAD וַתְּהִי יַד- יְהוָה בַּפְּלִשְׁתִּים כֹּל יְמֵי שְׁמוּאֵל:

14 καὶ ἀπεδόθησαν αἱ πόλεις, ἃς ἔλαβον οἱ ἀλλό­φυλοι παρὰ [τῶν υἱῶν] Ισραηλ, [καὶ ἀπέδωκαν αὐτὰς τῷ Ισραηλ ἀπὸ Ἀσκα­λῶνος ἕως Αζοβ,] καὶ τὸ ὅριον Ισραηλ ἀφείλαντο ἐκ χειρὸς ἀλλοφύλων. καὶ ἦν εἰρήνη ἀνὰ μέσον Ισραηλ καὶ ἀνὰ μέσον τοῦ Αμορραίου.

14 And the cities which the Philis­tines took from [the children of Israel] were restored; [and they restored them to Israel from Asca­lon to Azob:] and they took the coast of Israel out of the hand of the Philis­tines; and there was peace between Israel and the Amorite.

14 And the cities which the Philis­tines had taken from Israel, were restored to Israel, from Accaron to Geth, and their borders: and he delivered Israel from the hand of the Philis­tines, and there was peace between Israel and the Amorrhites.

14 And the cities which the Philis­tines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts [thereof] did Israel deliver out of the hand[s]AE of the Philistines. And there was peace between Israel and the Amorites.

14 And the cities which the Philis­tines had taken from Israel went back to belonging to Israel, from Ekron even to Gath. Israel also delivered the border-country from the control of the Philistines, and it became peaceful between Israel and the Amorites.

14 וַתָּשֹׁבְנָה הֶעָרִים אֲשֶׁר לָקְחוּ- פְלִשְׁתִּים מֵאֵת יִשְׂרָאֵל לְיִשְׂרָאֵל מֵעֶקְרוֹן וְעַד-גַּת וְאֶת-גְּבוּלָן הִצִּיל יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים וַיְהִי שָׁלוֹם בֵּין יִשְׂרָאֵל וּבֵין הָאֱמֹרִי:

15 καὶ ἐδίκαζεν Σαμουηλ τὸν Ισ­ραηλ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ·

15 And Samuel judged Israel all the days of his life.

15 And Samuel judged Israel all the days of his life:

15 And Samuel judged Israel all the days of his life.

15 And Samuel presided as judge with Israel all the days of his life.

15 וַיִּשְׁפֹּט שְׁמוּאֵל אֶת-יִשְׂרָאֵל כֹּל יְמֵי חַיָּיוAF:

16 καὶ ἐπορεύετο κατ᾿ X ἐνιαυτὸν ἐνιαυτὸν καὶ ἐκύκ­λου Βαιθηλ καὶ τὴν Γαλγαλα καὶ τὴν Μασσηφαθ καὶ ἐδίκαζεν τὸν Ισ­ραηλ ἐν πᾶσι τοῖς [ἡγιασ­μένοις] τούτοις,

16 And he went X year by year, and went round Baeth­el, and Galgala, and Masse­phath; and he judged Israel in all these [consecrated] places.

16 And he went every year about to Bethel and to Galgal and to Masphath, and he judged Israel in the foresaid places.

16 And he went from X year to year in circuit [to] Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places.

16 And he would periodically travel, year by year, and make a circuit of Bethel and Gilgal and Mizpah, and he would judge Israel at all these places,

16 וְהָלַךְ מִדֵּי שָׁנָה בְּשָׁנָה וְסָבַב בֵּית­אֵל וְהַגִּלְגָּל וְהַמִּצְפָּה וְשָׁפַט אֶת-יִשְׂרָאֵל אֵת כָּל-הַמְּקוֹמוֹתAG הָאֵלֶּה:

17 ἡ δὲ ἀποστροφὴ αὐτοῦ εἰς Αρμα­θαιμ, ὅτι ἐκεῖ ἦν ὁ οἶκος αὐτοῦ, καὶ ἐδίκαζεν ἐκεῖ τὸν Ισραηλ καὶ ᾠκοδό­μησεν ἐκεῖ θυσιασ­τήριον τῷ κυρίῳ.

17 And his return was to Armathaim, because there was his house; and there he judged Israel, and built there an altar to the Lord.

17 And he returned to Ramatha: for there was his house, and there he judged Israel: he built also there an altar to the Lord.

17 And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD.

17 but his returning-place was to Ramah because his house was there, and he judged Israel there, and he had built an altar to Yahweh there.

17 וּתְשֻׁבָתוֹAH הָרָמָתָה כִּי-שָׁם בֵּיתוֹ וְשָׁם שָׁפָט אֶת-יִשְׂרָאֵל וַיִּבֶן- שָׁם מִזְבֵּחַ לַיהוָה: פ


I Samuel CHAPTER 8

Introduction

    1. Samuel’s plan, which involves appointing his sons as judges,

    2. The plan of the elders of Israel to appoint a king over the entire country,

    3. And God’s plan, which is not so much about monarchy as it is about whether or not Israel will relate to Him as their God and how He will show lovingkindness to them in their sin.

Vs. 1-3 - Samuel’s Plan for Continuity: Hereditary Judgeship

    1. One is that his sons set up a courthouse in Beersheba.

    1. The other position is that Beer-sheba was not the center, but rather the southern boundary of Joel and Abijah’s circuit as judges16.

    1. Samuel’s decision to appoint these two sons as judges seems to have been his own idea, not something God had told him to do.

    1. The second problem is that Samuel’s sons did not have the character to be good judges.

Vs. 4-6 - Elder’s Plan for Continuity: Appointed Kings

vs. 7-9 - God’s Plan: Chastisement and Mercy

Another of God’s mercies becomes evident if we zoom out to the bigger picture. Just as God provided a descendant of Adam and Eve to fix the problem of their rebellion against God in Jesus Christ, so also God provided descendants of the king-system set up by Israel in defiance of God’s will, who would lead Israelites – and Gentiles too – back into following after God’s heart in David – and ultimately in Jesus, the great shepherd-king who “came to seek and save the lost” (Luke 19:10), “having made peace through the blood of His cross. [So that] you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sightif indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard...” (Col. 1:21-23, NASB) 

vs. 10-22 - Introduction

vs. 11-13 - “A King like the Nations” Will Be “On The Take”

vs.14-15 - “A King Like the Nations” Will redistribute Wealth

vs.16-17 - “A King Like The Nations” Will Treat Citizens Like Slaves

vs. 18-22 - Israel’s Choice

Conclusion

We can’t avoid living under some form of government. We also can’t avoid the fact that God cares about government and is sovereign over all governments. So, as God’s people, let us seek to influence our government in the direction of God’s word. We can begin by examining the legislators and executives and judges who will be on your ballot according to these principles from 1 Samuel:

  1. Do they recognize and seek accountability to the authority of God? Are they a member of a church? Do they support their positions with the Bible?

  2. Do they oppose increasing the size and power of centralized government? Are they content, or are they talking about big new programs?

  3. Do they resist redistributing wealth through the government? Do they honor the private ownership of property and leave charity to the church and family to conduct through personal relationships?

  4. Do they treat citizens as free persons, allowing them to make as many decisions for themselves as possible, or are they for passing lots of new laws to further regulate everything?

  5. There are, of course other issues which other parts of scripture highlight, such as protecting human life, which should also be considered.

And since such candidates are rare, ask God to raise some up, then ask Him if you should run for office in a future election and seek to bring these Biblical values into our government!

Appendix: Further Excursus on God And Government

1 Samuel 8 – Side-by-side comparison of versionsAI

LXX

Brenton (LXX)

DRB (Vulgate)

KJV

NAW

Masoretic Txt

1 Καὶ ἐγένετο ὡς ἐγήρασεν Σαμουηλ, καὶ κατέστησεν τοὺς υἱοὺς αὐτοῦ δικαστὰς τῷ Ισραηλ.

1 And it came to pass when Samuel was old, that he made his sons judges over Israel.

1 And it came to pass, when Samuel was old, that he appointed his sons to be judges over Israel.

1 And it came to pass, when Samuel was old, that he made his sons judges over Israel.

1 Now, when Samuel became old, he then instated his sons to be judges for Israel:

1 וַיְהִי כַּאֲשֶׁר זָקֵן שְׁמוּאֵל וַיָּשֶׂם אֶת-בָּנָיו שֹׁפְטִים לְיִשְׂרָאֵל:

2 καὶ ταῦτα τὰ ὀνόματα τῶν υἱῶν αὐτοῦ· πρωτότοκος Ιωηλ, καὶ ὄνομα τοῦ δευτέρου Αβια, δικασταὶ ἐν Βηρσαβεε.

2 And these are the names of his sons; Joel the first-born, and the name of the second Abia, judges in Bersabee.

2 Now the name of his firstborn son was Joel: and the name of the second was Abia, judges in Bersabee.

2 Now the name of his firstborn X was Joel; and the name of his second, Abiah: they were judges in Beersheba.

2 the name of his firstborn son was Joel, and the name of his second-born was Abijah, and they began presiding as judges in Beersheba.

2 וַיְהִי שֶׁם-בְּנוֹ הַבְּכוֹר יוֹאֵל וְשֵׁם מִשְׁנֵהוּ אֲבִיָּה שֹׁפְטִים בִּבְאֵר שָׁבַע:

3 καὶ οὐκ ἐπορεύ­θησαν οἱ υἱοὶ αὐτοῦ ἐν ὁδῷ αὐτοῦ καὶ ἐξ­έκλιναν ὀπίσω τῆς συντελείαςAJ καὶ ἐλάμβανον δῶρα καὶ ἐξέκλινον δικαιώματα.

3 And his sons did not walk in his way; and they turned aside after gain, and took gift[s], and perverted judgment[s].

3 And his sons walked not in his ways: but they turned aside after lucre, and took bribes, and perverted judgment.

3 And his sons walked not in his ways, but turned aside after lucre, and took bribe[s], and perverted judgment.

3 But his sons did not conduct themselves in the way he [did], for they went off-course after profit; they would even take a bribe and thus take justice off-course.

3 וְלֹא-הָלְכוּ בָנָיו בְּדַרְכוֹAK וַיִּטּוּ אַחֲרֵי הַבָּצַע וַיִּקְחוּ-שֹׁחַד וַיַּטּוּ מִשְׁפָּט: פ

4 καὶ συναθροίζον­ται ἄνδρες Ισραηλ καὶ παραγίνονται εἰς Αρμαθαιμ πρὸς Σαμουηλ

4 And the men of Israel gather themselves together, and come to Armathaim to Samuel,

4 Then all the ancients of Israel being assembled came to Samuel to Ramatha.

4 Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,

4 So all the elders of Israel assembled themselves together and went to Samuel at Ramah,

4 וַיִּתְקַבְּצוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיָּבֹאוּ אֶל- שְׁמוּאֵל הָרָמָתָה:

5 καὶ εἶπαν αὐτῷ Ἰδοὺ σὺ γεγήρακας, καὶ οἱ υἱοί σου οὐ πορεύονται ἐν τῇ ὁδῷ σου· [καὶ] νῦν κατάστησον ἐφ᾿ ἡμᾶς βασιλέα δικάζειν ἡμᾶς καθὰ [καὶ] τὰ λοιπὰ ἔθνη.

5 and they said to him, Behold, thou art grown old, and thy sons walk not in thy way; [and] now set over us a king to judge us, as [also] the other nations have.

5 And they said to him: Behold thou art old, and thy sons walk not in thy ways: X make us a king, to judge us, as all nations [have].

5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.

5 and said to him, “Look, you have gotten old, and your sons have not conducted themselves in the way you [have], so instate for us a king now to preside as judge over us like all the nations [do].”

5 וַיֹּאמְרוּ אֵלָיו הִנֵּה אַתָּה זָקַנְתָּ וּבָנֶיךָ לֹא הָלְכוּ בִּדְרָכֶיךָ ALעַתָּה שִׂימָה-לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ כְּכָל-הַגּוֹיִם:

6 καὶ ἦν πονηρὸν τὸ ῥῆμα ἐν ὀφθαλ­μοῖς Σαμουηλ, ὡς εἶπαν Δὸς ἡμῖν βασιλέα δικάζειν ἡμᾶς· καὶ προσηύξ­ατο Σαμουηλ πρὸς κύριον.

6 And the thing was evil in the eyes of Samuel, when they said, Give us a king to judge us: and Samuel prayed to the Lord.

6 And the word was displeasing in the eyes of Samuel, that they should say: Give us a king to judge us. And Samuel prayed to the Lord.

6 But the thing displeased X X X Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.

6 But the proposal was bad in Samu­el’s eyes, particularly when they said, “Give us a king to preside as judge over us,” so Samuel prayed to Yahweh.

6 וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה-לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ וַיִּתְפַּלֵּל שְׁמוּאֵל אֶל-יְהוָה: פ

7 καὶ εἶπεν κύριος πρὸς Σαμουηλ Ἄκουε τῆς φωνῆς τοῦ λαοῦ καθὰ X ἂν λαλήσωσίν σοι· ὅτι οὐ σὲ ἐξουθενή­κασινAM, [ἀλλ᾿] ἢ ἐμὲ ἐξουδενώκασιν τοῦ μὴ βασιλεύειν ἐπ᾿ αὐτῶν.

7 And the Lord said to Samuel, Hear the voice of the people, in whatever they shall say to thee; for they have not rejected thee, but they have rejected me from reigning over them.

7 And the Lord said to Samuel: Hearken to the voice of the people in all that they say to thee. For they have not rejected thee, but me, that I should not reign over them.

7 And the LORD said unto Samuel, HearkenAN unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, [that I should] not reign over them.

7 Then Yahweh said to Samuel, “Give heed to the voice of the people, concerning all that they say to you, for it is not you that they have rejected, rather it is me that they have rejected from being king over them.

7 וַיֹּאמֶר יְהוָה אֶל-שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר-יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי-אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם:

8 κατὰ πάντα τὰ ποιήματα, ἃ ἐποίη­σάν [μοι] ἀφ᾿ ἧς ἡμέρας ἀνήγαγον αὐτοὺς ἐξ Αἰγύπτου ἕως X τῆς ἡμέρας ταύτης καὶ ἐγκατέ­λιπόν με καὶ ἐδούλ­ευον θεοῖς ἑτέροις, οὕτως αὐτοὶ ποιοῦσιν καὶ σοί.

8 According to all their doings which they have done [to me], from the day that I brought them out of Egypt until this day, even as they have deserted me, and served other gods, so they do also to thee.

8 According to all their works, they have done from the day that I brought them out of Egypt until this day: as they have forsaken me, and served strange gods, so do they also unto thee.

8 According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, where­with they have forsaken me, and served other gods, so do they also unto thee.

8 Therefore, they are doing also to you like all the doings which they have done from the day I brought them up out of Egypt even until this day when they have forsaken me and have served other gods.

8 כְּכָל-הַמַּעֲשִׂים אֲשֶׁר-עָשׂוּ מִיּוֹם הַעֲלֹתִי אֹתָם מִמִּצְרַיִםAO וְעַד-הַיּוֹם הַזֶּה וַיַּעַזְבֻנִי וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים כֵּן הֵמָּה עֹשִׂים גַּם-לָךְ:

9 καὶ νῦν ἄκουε τῆς φωνῆς αὐτῶν· πλὴν ὅτι διαμαρτυρ­όμεν­ος διαμαρτύρῃ αὐ­τοῖς καὶ ἀπαγγελ­εῖς αὐ­τοῖς τὸ δικαί­ωμα τοῦ βασιλέως, ὃς βασιλ­εύ­σει ἐπ᾿ αὐτούς.

9 And now hearken to their voice; only thou shalt solemnly testify to them, and thou shalt describe to them the manner of the king who shall reign over them.

9 Now, therefore, hearken to their voice: but yet testify to them, and foretell them the right of the king, that shall reign over them.

9 Now therefore hearken unto their voice: howbeit yet protestAP solemnly un­to them, and shewAQ them the man­nerAR of the king that shall reign over them.

9 So now, give heed to their voice but still see to it that you sol­emnly testify to them and explain to them the justice-system of the king who will reign over them.”

9 וְעַתָּה שְׁמַע בְּקוֹלָם אַךְ כִּי-הָעֵד תָּעִיד בָּהֶם וְהִגַּדְתָּ לָהֶםAS מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיהֶם: ס

10 καὶ εἶπεν Σαμ­ου­ηλ πᾶν τὸ ῥῆμα κυρ­ίου πρὸς τὸν λαὸν τοὺς αἰτοῦν­τας παρ᾿ αὐτοῦ βασιλέα

10 And Samuel spoke every word of the Lord to the people who asked of him a king.

10 Then Samuel told all the words of the Lord to the people that had desired a king of him,

10 And Samuel told all the words of the LORD unto the people that asked of him a king.

10 So Samuel told all the words of Yahweh to the people who had asked for a king from him,

10 וַיֹּאמֶר שְׁמוּאֵל אֵת כָּל-דִּבְרֵי יְהוָה אֶל-הָעָם הַשֹּׁאֲלִים מֵאִתּוֹ מֶלֶךְ: ס

11 καὶ εἶπεν Τοῦτο ἔσται τὸ δικαίωμα τοῦ βασιλέως, ὃς βασιλεύσει ἐφ᾿ ὑμᾶς· τοὺς υἱοὺς ὑμῶν λήμψεται καὶ θήσεται X αὐτοὺς ἐν ἅρμασιν αὐτοῦ καὶ ἱππεῦσιν αὐτοῦ καὶ προτρέχοντας τῶν ἁρμάτων αὐτοῦ

11 And he said, This shall be the manner of the king that shall rule over you: he shall take your sons, and put them in his chariots, and among his horsemen, and running before his chariots,

11 And said: This will be the right of the king that shall reign over you: He will take your sons, and put them in his chariots, and will make them his horse­men, and his running [footmen, to run] before his chariots,

11 And he said, This will be the man­ner of the king that shall reign over you: He will take your sons, and appointAT them for himself, for his chariot[s], and to be X his horsemen; and some shall run before his chariot[s].

11 and he said, “This will be the justice-sys­tem of the king who will reign over y’all: He will take your sons and instate them for himself among his cavalry and among his horses – and they will be running in front of his cavalry –

11 וַיֹּאמֶר זֶה יִהְיֶה מִשְׁפַּט הַמֶּלֶךְ אֲשֶׁר יִמְלֹךְ עֲלֵיכֶם אֶת-בְּנֵיכֶם יִקָּח וְשָׂם לוֹ בְּמֶרְכַּבְתּוֹAU וּבְפָרָשָׁיו וְרָצוּAV לִפְנֵי מֶרְכַּבְתּוֹ:

12 καὶ θέσθαι [αὐ­τοὺς] ἑαυτῷ χιλι­άρχους καὶ ἑκατοντ­άρχουςAW καὶ θερίζειν θερισμὸν αὐτοῦ καὶ τρυγᾶν τρυγητὸν αὐτοῦ καὶ ποιεῖν σκεύη πολεμ­ικὰ αὐτοῦ καὶ σκεύη ἁρμάτων αὐτοῦ·

12 and [his manner shall be] to make [them] to himself captains of hundreds and captains of thou­sands; and to reap his harvest, and gather his vintage, and prepare his instruments of war, and the implements of his chariots.

12 And he will appoint of them to be his tribunes, and his centurions, and to plough his fields, and to reap his corn, and to make him arms and chariots.

12 And he will appoint him captains over thousands, and captains over fif­ties; and will set them to earAX his ground, and to reap his harvest, and to make his instruments of war, and instrumentsAY of his chariot[s].

12 and to instate for himself army-officers – colonels to captains of fifties, and to be plowmen for his plowing and to be harvesters for his harvesting and to be makers of weapons for his army and weapons for his cavalry.

12 וְלָשׂוּם לוֹ שָׂרֵי אֲלָפִים וְשָׂרֵי חֲמִשִּׁיםAZ וְלַחֲרֹשׁ חֲרִישׁוֹBA וְלִקְצֹר קְצִירוֹ וְלַעֲשׂוֹת כְּלֵי-מִלְחַמְתּוֹ וּכְלֵי רִכְבּוֹBB:

13 καὶ τὰς θυγατέρ­ας ὑμῶν λήμψεται εἰς μυρεψοὺς καὶ εἰς μαγειρίσσας καὶ εἰς πεσσούσας·

13 And he will take your daughters to be perfumers, and cooks, and bakers.

13 Your daughters also he will take to make him ointments, and to be his cooks, and bakers.

13 And he will take your daughters to be confectionariesBC, and to be cooks, and to be bakers.

13 He will even take y’all’s daughters for spice-mixers and for meat-preparers and for bakers.

13 וְאֶת-בְּנוֹתֵיכֶם יִקָּח לְרַקָּחוֹת וּלְטַבָּחוֹתBD וּלְאֹפוֹת:

14 καὶ τοὺς ἀγροὺς ὑμῶν καὶ τοὺς ἀμπελῶνας ὑμῶν καὶ τοὺς ἐλαιῶνας ὑμῶν τοὺς ἀγαθοὺς λήμψεται καὶ δώσει τοῖς δούλοις αὐτοῦ·

14 And he will take your fields, and your vineyards, and your good oliveyards, and give them to his servants.

14 And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.

14 And he will take your fields, and your vineyards, and your oliveyardsBE, even the best of them, and give them to his servants.

14 And he will take the best of y’all’s fields and of your vineyards and your olive-trees, and he will give [them] to his staff-members.

14 וְאֶת-שְׂדוֹתֵיכֶם וְאֶת-כַּרְמֵיכֶם וְזֵיתֵיכֶם הַטּוֹבִים יִקָּח וְנָתַן לַעֲבָדָיו:

15 καὶ τὰ σπέρμ­αταBF ὑμῶν καὶ τοὺς ἀμπελῶνας ὑμῶν ἀποδεκατώσει καὶ δώσει τοῖς εὐνούχ­οις αὐτοῦ καὶ τοῖς δούλοις αὐτοῦ·

15 And he will take the tithe of your seeds and your vineyards, and give it to his eunuchs, and to his servants.

15 Moreover he will take the tenth of your corn, and of the revenues of your vineyards, to give to his eunuchs and servants.

15 And he will take the tenth of your seedXBG, and of your vineyards, and give to his officers, and to his servants.

15 Furthermore, he will assess 10% of y’all’s grains and y’all’s grapes and give [that] to his officers and to his staff-members.

15 וְזַרְעֵיכֶם וְכַרְמֵיכֶם יַעְשֹׂר וְנָתַן לְסָרִיסָיוBH וְלַעֲבָדָיו:

16 καὶ τοὺς δού­λους ὑμῶν καὶ τὰς δού­λας ὑμῶν καὶ τὰ βουκόλ­ια ὑμῶν τὰ ἀγαθὰ καὶ τοὺς ὄνους ὑμῶν λήμψ­εται καὶ ἀπο­δεκατ­ώ­σει εἰς τὰ ἔργα αὐτοῦ

16 And he will take your servants, and your handmaids, and your good herds and your asses, and will take the tenth of them for his works.

16 X Your servants also, and handmaids, and your goodliest young men, and your asses, he will take away, and put them to his work.

16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.

16 He will even take y’all’s men-servants and y’all’s maid-servants and y’all’s best oxen and y’all’s donkeys and use them for his work.

16 וְאֶת-עַבְדֵיכֶם וְאֶת-שִׁפְחוֹתֵיכֶםBI וְאֶת-בַּחוּרֵיכֶםBJ הַטּוֹבִים וְאֶת-חֲמוֹרֵיכֶם יִקָּח וְעָשָׂהBK לִמְלַאכְתּוֹ:

17 καὶ τὰ ποίμνια ὑμῶν ἀποδεκατώ­σει· καὶ ὑμεῖς ἔσεσθε αὐτῷ δοῦλοι.

17 And he will tithe your flocks; and ye shall be his servants.

17 Your flocks also he will tithe, and you shall be his servants.

17 He will take the tenth of your sheepBL: and ye shall be his servants.

17 He will also assess 10% of y’all’s sheep, and you yourselves will turn into servants for him.

17 BMצֹאנְכֶם יַעְשֹׂר וְאַתֶּם תִּהְיוּ-לוֹ לַעֲבָדִים:

18 καὶ βοήσεσθε ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐκ προσώπου βασιλέ­ως ὑμῶν, οὗ ἐξελ­έξασθε ἑαυτοῖς, καὶ οὐκ ἐπακούσεται κύριος ὑμῶν ἐν ταῖς ἡμέραις ἐκείναις, ὅτι ὑμεῖς ἐξελέξασ­θε ἑαυτοῖς βασιλέα.

18 And ye shall cry out in that day because of your king whom ye have chosen to yourselves, and the Lord shall not hear you in those days, because ye have chosen to yourselves a king.

18 And you shall cry out in that day from the face of the king, whom you have chosen to your­selves: and the Lord will not hear you in that day, because you desired unto yourselves a king.

18 And ye shall cry out in that day because of X your king which ye shall have chosen you; and the LORD will not hear you in that day.

18 Then y’all will cry out during that time as a result of the presence of your king (which y’all chose for yourselves), and Yahweh will not answer y’all during those day{s because y’all chose a king for yourselves}.”

18 וּזְעַקְתֶּם בַּיּוֹם הַהוּא מִלִּפְנֵי מַלְכְּכֶם אֲשֶׁר בְּחַרְתֶּם לָכֶם וְלֹא-יַעֲנֶה יְהוָה אֶתְכֶם בַּיּוֹם הַהוּאBN:

19 καὶ οὐκ ἠβούλ­ετο ὁ λαὸς ἀκοῦσαι X τοῦ Σαμουηλ καὶ εἶπαν [αὐτῷBO] Οὐχί, ἀλλ᾿ ἢ βασιλεὺς ἔσται ἐφ᾿ ἡμᾶς,

19 But the people would not hearken to X X Samuel; and they said [to him,] Nay, but there shall be a king over us.

19 But the people would not hear the voice of Samuel, and they said, Nay: but there shall be a king over us,

19 Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;

19 The people, however, refused to give heed to the voice of Samuel, and they said, “No one except a king will be over us.

19 וַיְמָאֲנוּ הָעָם לִשְׁמֹעַ בְּקוֹל שְׁמוּאֵל וַיֹּאמְרוּ לֹּא כִּי אִם-מֶלֶךְ יִהְיֶה עָלֵינוּ:

20 καὶ ἐσόμεθα καὶ ἡμεῖς κατὰ πάντα τὰ ἔθνη, καὶ δικά­σει ἡμᾶς βασιλεὺς ἡμῶν καὶ ἐξελεύ­σεται ἔμ­προσ­θεν ἡμῶν καὶ πολεμή­σει τὸν πόλεμον ἡμῶν.

20 And we also will be like all the nations; and our king shall judge us, and shall go out before us, and fight our battles.

20 And we also will be like all nations: and our king shall judge us, and go out before us, and fight our battles for us.

20 That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.

20 Then we – we also – will be like all the nations, in that our king will preside as judge over us and he will go out before us and fight our battles!”

20 וְהָיִינוּ גַם-אֲנַחְנוּ כְּכָל-הַגּוֹיִם וּשְׁפָטָנוּ מַלְכֵּנוּ וְיָצָא לְפָנֵינוּ וְנִלְחַם אֶת-מִלְחֲמֹתֵנוּ:

21 καὶ ἤκουσεν Σαμουηλ πάντας τοὺς λόγους τοῦ λαοῦ καὶ ἐλάλησεν αὐτοὺς εἰς τὰ ὦτα κυρίου.

21 And Samuel heard all the words of the people, and spoke them in the ears of the Lord.

21 And Samuel heard all the words of the people, and rehearsed them in the ears of the Lord.

21 And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.

21 Once Samuel had heard all the words of the people, he then spoke them into the ears of Yahweh,

21 וַיִּשְׁמַע שְׁמוּאֵל אֵת כָּל-דִּבְרֵי הָעָם וַיְדַבְּרֵם בְּאָזְנֵי יְהוָה: פ

22 καὶ εἶπεν κύριος πρὸς Σαμουηλ Ἄκουε τῆς φωνῆς αὐτῶν καὶ βασίλευ­σον αὐτοῖς βασιλ­έα. καὶ εἶπεν Σαμ­ουηλ πρὸς ἄνδρας Ισραηλ Ἀποτρεχ­έτω ἕκαστος εἰς τὴν πόλιν αὐτοῦ.

22 And the Lord said to Samuel, Hearken to their voice, and appoint X them a king. And Samuel said to the men of Israel, Let each man depart to his city.

22 And the Lord said to Samuel: Hearken to their voice, and make them a king. And Samuel said to the men of Israel: Let every man go to his city.

22 And the LORD said to Samuel, Hearken unto their voice, and make X them a king. And Samuel said unto the men of Israel, Go ye [every] man unto his city.

22 and Yahweh said to Samuel, “Give heed to their voice and cause a king to reign for them.” So Samuel said to the men of Israel, “Each of you go to his city.

22 וַיֹּאמֶר יְהוָה אֶל-שְׁמוּאֵל שְׁמַע בְּקוֹלָם וְהִמְלַכְתָּ לָהֶם מֶלֶךְ וַיֹּאמֶר שְׁמוּאֵל אֶל-אַנְשֵׁי יִשְׂרָאֵל לְכוּ אִישׁ לְעִירוֹ: פ



I Samuel CHAPTER 9

Introduction

vs. 1-2 - Promising character qualities of Saul

v. 3 - He was irresponsible.

v. 5 - Saul was man over whom his own father became anxious.

v.7 - Saul lacked foresight.

vs.6-10 - Saul wasn’t much of a leader.

v. 11-14 - Saul was a bit too much of a ladies’ man.

vs. 6&18 - Saul was irreligious.

v. 21 - Saul believed wealth is not for the small & unimportant.

    1. Because God wants us to trust Him to work through our own weaknesses.

    1. 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.

    1. 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.

vs.22-24 Saul introduced with honor to noblemen of Ramah at Meal

9:25-10:1 Saul with Samuel in private – hospitality, promises and anointing

1 Samuel 9 – Side-by-side Comparison Of Versions

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 powerBP.

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-יָמִיןBQ וּשְׁמוֹ קִישׁ בֶּן-אֲבִיאֵלBR בֶּן-צְרוֹר בֶּן-בְּכוֹרַת בֶּן-אֲפִיחַ בֶּן-אִישׁ יְמִינִי גִּבּוֹר חָיִל:

2 καὶ τούτῳ υἱός, καὶ ὄνομα αὐτῷ Σαουλ, εὐμεγέθης, ἀνὴρ ἀγαθός, καὶ οὐκ ἦν ἐν υἱοῖς Ισραηλ ἀγαθὸς ὑπὲρ αὐτόν, ὑπὲρ ὠμίαν καὶ ἐπάνω ὑψηλὸς ὑπὲρ πᾶσαν τὴν γῆν.

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 youngBS man, and a goodly: and there was not among the children of Israel a goodlierBT 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 וָטוֹבBU 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 וַתֹּאבַדְנָהBV 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 וַיַּעֲבֹרBW בְּהַר-אֶפְרַיִם וַיַּעֲבֹר בְּאֶרֶץ-שָׁלִשָׁה וְלֹא מָצָאוּ וַיַּעַבְרוּ בְאֶרֶץ-שַׁעֲלִים וָאַיִן וַיַּעֲבֹר בְּאֶרֶץ-יְמִינִי וְלֹא מָצָאוּ:

5 αὐτῶν ἐλθόντων εἰς τὴν X Σιφ καὶ Σαουλ εἶπεν τῷ παιδαρίῳ αὐτοῦ τῷ μετ᾿ αὐτοῦ Δεῦρο καὶ ἀναστρέψωμεν, μὴ ἀνεὶςBX ὁ πατήρ μου τὰς ὄνους φροντίζῃ περὶ ἡμῶν.

5 [And] when they came to X Siph, then Saul said to his young man that was with him, Come and let us return, lest my father leave the asses, and take care for us.

5 [And when] they were come to the land of Suph, Saul said to the servant that was with him: Come, let us return, lest perhaps my father forget the asses, and be concerned for us.

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 thoughtBY 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 בָּאוּBZ בְּאֶרֶץ צוּףCA 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, παραγινoμενον παρέσται· καὶ νῦν πορευθῶμεν, ὅπως ἀπαγγείλῃ ἡμῖν τὴν ὁδὸν ἡμῶν, ἐφ᾿ ἣν ἐπορεύθημεν ἐπ᾿ αὐτήν.

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 to pass: now then let us go, that he may tell us our way on which we have set out.

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 יָבוֹאCB עַתָּהCC נֵלֲכָה שָּׁםCD 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, nor any thing at all.

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 לְנַעֲרוֹCE וְהִנֵּה נֵלֵךְ וּמַה-נָּבִיא לָאִישׁ כִּי הַלֶּחֶם אָזַלCF מִכֵּלֵינוּ וּתְשׁוּרָהCG אֵין-CH 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 usCI 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 have [here] at X hand the fourth part of a shekel of silver: X [that] will I give to the man of God, to tell us our way.

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 שֶׁקֶלCJ כָּסֶף וְנָתַתִּי לְאִישׁ הָאֱלֹהִים וְהִגִּיד לָנוּ אֶת-דַּרְכֵּנוּCK:

9 [καὶ] ἔμπροσθενCL ἐν Ισραηλ τάδε ἔλεγεν ἕκαστος ἐν τῷ πορεύ­εσθαι ἐπερω­τᾶν τὸν θεόν Δεῦρο πορευ­θῶμεν πρὸς τὸν βλέπ­ονταCM· ὅτι X τὸν προ­φήτην ἐκάλει ὁ λαὸς CN ἔμπροσθεν Ὁ βλέπων.

9 Now before time in Israel every one in going to enquire of God said, Come and let us go to the seer; for the people beforetime X called the prophet, the seer.

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 a prophet, in time past was called a seer.

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 a Prophet was beforetime called a Seer.)

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 אֱלֹהִיםCO לְכוּ וְנֵלְכָה עַד-הָרֹאֶה כִּי לַנָּבִיא הַיּוֹם יִקָּרֵא לְפָנִים הָרֹאֶהCP:

10 καὶ εἶπεν Σαουλ πρὸς τὸ παιδάριον αὐτοῦ Ἀγαθὸν τὸ ῥῆμα, δεῦρο [καὶ] πορευθῶμεν. καὶ ἐπορεύθησαν εἰς τὴν πόλιν, οὗ ἦν ἐκεῖ ὁ ἄνθρωπος τοῦ θεοῦ.

10 And Saul said to his servant, Well X said, come [and] let us go: and they went to the city where the man of God was.

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 said; come, let us go. So they went unto the city where the man of God was 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 διὰ τὴν ἡμέραν ἥκει εἰς τὴν πόλιν, ὅτι θυσία σήμερον τ λα ἐν ΒαμαCQ·

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 of the people to day in the high place.

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 of the people to day in the high place:

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 וַתַּעֲנֶינָהCR אוֹתָם וַתֹּאמַרְנָה יֵּשׁ הִנֵּה לְפָנֶיךָ מַהֵר עַתָּה כִּי הַיּוֹם בָּא לָעִיר כִּי זֶבַח הַיּוֹם לָעָם בַּבָּמָהCS:

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, [καὶCT] μετὰ ταῦτα ἐσθί­ουσιν οἱ ξένοι·CU καὶ νῦν ἀνά­βητε, ὅτι διὰ τὴν ἡμέ­ραν εὑρήσετε αὐτόν.

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 guests eat; now then go up, for ye shall find him because of the holiday.

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 straightwayCV 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 timeCW 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 יְבָרֵךְCX הַזֶּבַח אַחֲרֵי-כֵן יֹאכְלוּ הַקְּרֻאִים וְעַתָּה עֲלוּ כִּי-אֹתוֹCY 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 יֹצֵאCZ 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 toldDA 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-אֹזֶןDB 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 αὐτῶν πρός με.

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 their cry is come unto me.

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 captainDC over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked uponDD my people, because their cry is come unto me.

16About 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 לְנָגִידDE עַל-עַמִּי יִשְׂרָאֵל וְהוֹשִׁיעַ אֶת-עַמִּי מִיַּד פְּלִשְׁתִּים כִּי רָאִיתִי אֶתDF-עַמִּי כִּי בָּאָה צַעֲקָתוֹDG 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 reignDH 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 DIוַיהוָה 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 אֶתDJ-שְׁמוּאֵל בְּתוֹךְ הַשָּׁעַרDK וַיֹּאמֶר הַגִּידָה-נָּא לִיDL 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 morrowDM 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 הָרֹאֶהDN עֲלֵה לְפָנַי הַבָּמָה וַאֲכַלְתֶּםDO עִמִּי הַיּוֹם וְשִׁלַּחְתִּיךָ בַבֹּקֶר וְכֹל אֲשֶׁר בִּלְבָבְךָ אַגִּיד לָךְDP:

20 καὶ περὶ τῶν ὄνων σου τῶν ἀπολωλυιῶν σήμερον τριταίωνDQ 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 mindDR on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?

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 לָהֶםDS כִּי נִמְצָאוּ וּלְמִי כָּלDT-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 familiesDU 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-יְמִינִיDV אָנֹכִי מִקַּטַנֵּיDW שִׁבְטֵי יִשְׂרָאֵל וּמִשְׁפַּחְתִּי הַצְּעִרָהDX מִכָּל- מִשְׁפְּחוֹתDY שִׁבְטֵיDZ בִנְיָמִן וְלָמָּה דִּבַּרְתָּ אֵלַי כַּדָּבָר הַזֶּה: ס

22 καὶ ἔλαβεν Σαμ­ουηλ τὸν Σαουλ καὶ τὸ παιδάριον αὐτοῦ καὶ εἰσήγαγεν αὐτ­οὺς εἰς τὸ κατά­λυμαEA καὶ ἔθετο αὐτοῖς EB τόπον ἐν πρώτοις τῶν κεκλη­μένων ὡσεὶ ἑβδο­μήκονταEC ἀνδρῶν.

22 And Samuel took Saul and his servant, and brought them to the inn, and set them [there] a place among the chief of those that were called, about seventy men.

22 Then Samuel taking Saul, and his servant, brought them into the parlour, and gave them a place at the head of them that were invited. For there were about thirty men.

22 And Samuel took Saul and his servant, and brought them into the parlourED, and made them sit in the chief­est place among them that were bidden, which were about thirty persons.

22 Notwithstanding, Samuel grab­bed Saul and his servant, and brought them right to the meeting-hall, and gave a place to them at the head of the invitees - and they were 30 men.

22 וַיִּקַּח שְׁמוּאֵל אֶת-שָׁאוּל וְאֶת-נַעֲרוֹ וַיְבִיאֵם לִשְׁכָּתָהEE וַיִּתֵּן לָהֶם מָקוֹם בְּרֹאשׁ הַקְּרוּאִים וְהֵמָּה כִּשְׁלֹשִׁים אִישׁ:

23 καὶ εἶπεν Σαμουηλ τῷ μαγείρῳ Δός [μοι] τὴν μερίδα, ἣν ἔδωκά σοι, ἣν εἶπά σοι θεῖναι αὐτὴν παρὰ σοί.

23 And Samuel said to the cook, Give [me] the portion which I gave thee, which I told thee to set by thee.

23 And Samuel said to the cook: Bring the portion which I gave thee, and commanded thee to set it apart by thee.

23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it byEF thee.

23 Then Samuel said to the butcher, “Please bring {to me} the portion which I gave to you, of which I said to you, “Keep it with you.”

23 וַיֹּאמֶר שְׁמוּאֵל לַטַּבָּח תְּנָהEG אֶת- הַמָּנָהEH אֲשֶׁר נָתַתִּי לָךְ אֲשֶׁר אָמַרְתִּי אֵלֶיךָ שִׂים אֹתָהּ עִמָּךְ:

24 καὶ ὕψωσενEI ὁ μάγειρος τὴν κωλέαν X X Xκαὶ παρέθηκεν [αὐτὴν] ἐνώπιον Σαουλ· καὶ εἶπεν [Σαμουηλ τῷ Σαουλ] Ἰδοὺ ὑπό­λειμ­μα, παράθες [αὐτὸ] ἐνώπιόν σου [καὶ]EJ φάγε, ὅτι εἰς μαρτύριον τέθειταί σοιEK παρὰ τοὺς ἄλλους· ἀπόκνιζε. καὶ ἔφαγεν Σαουλ μετὰ Σαμουηλ ἐν τῇ ἡμέρᾳ ἐκείνῃ.

24 Now the cook had boiled the shoulder X X X, and he set it before Saul; and [Samuel said to Saul], Behold that which is left: set before thee, [and] eat; for it is set thee for a testimony in preference to the others; take of it: and Saul ate with Samuel on that day.

24 And the cook took up the shoulder X X X, and set it before Saul. And [Samuel] said: Behold what is left, set [it] before thee, [and] eat; because it was kept of purpose for thee, when I invited the people X. And Saul ate with Samuel that day.

24 And the cook took up the shoulderEL, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.

24 So the butcher sent up the thigh, together with what was on it, and [Samuel] set it in front of Saul and said, “See, what has been reserved is set before you; eat, because it was reserved to you for this meeting since I told [him] that I had invited the people!” So Saul ate with Samuel that day.

24 וַיָּרֶם הַטַּבָּח אֶת-הַשּׁוֹק EMוְהֶעָלֶיהָ וַיָּשֶׂם לִפְנֵי שָׁאוּלEN וַיֹּאמֶר הִנֵּה הַנִּשְׁאָר שִׂים-לְפָנֶיךָ אֱכֹל כִּי לַמּוֹעֵד שָׁמוּרEO-לְךָ לֵאמֹרEP הָעָם קָרָאתִי וַיֹּאכַל שָׁאוּל עִם-שְׁמוּאֵל בַּיּוֹם הַהוּא:

25 καὶ κατέβη ἐκ τῆς Βαμα ἐν τῇ πόλει· καὶ διέ­στρωσανEQ τῷ Σαουλ ἐπὶ τῷ δώματι, [26 καὶ ἐκοιμήθη.]

25 And he went down from Bama into the city; and they prepared a lodging for Saul on the roof, [and he lay down.]

25 And they went down from the high place into the town, and he spoke with Saul upon the top [of the house and he prepared a bed for Saul on the top of the house and he slept].

25 And when they were come down from the high place into the city, Samuel communedER with Saul upon the top [of the house].

25 Then they went down from the high place to the town, and [Samuel] spoke with Saul on the housetop{, then he was bedded down}.

25 וַיֵּרְדוּ מֵהַבָּמָה הָעִיר וַיְדַבֵּר עִם-שָׁאוּל עַל-הַגָּג:

καὶ X ἐγένετο ὡς ἀνέβαινεν ὁ ὄρθ­ρος, καὶ ἐκάλεσεν Σαμουηλ τὸν Σαουλ ἐπὶ τῷ δώματι λέγων Ἀνάστα, καὶ ἐξ­αποστελῶ σε· καὶ ἀνέστη Σαουλ, καὶ ἐξῆλθεν X αὐτὸς καὶ Σαμουηλ ἕως ἔξω.

26 And X it came to pass when the morning dawned, that Samuel called Saul on the roof, saying, Rise up, and I will dismiss thee. And Saul arose, and X he and Samuel went out.

26 And when they were risen in the morning, and it began now to be light, X Samuel called Saul on the top [of the house], saying: Arise, that I may let thee go. And Saul arose: and they went out both of them: to wit, he and Samuel.

26 And they arose early: and it came to pass about the springES of the day, that Samuel called Saul to the top [of the house], saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroadET.

26 Now, they woke up early – and it was about the rising of dawn, and Sam­uel called to Saul on the housetop, “Get up so I can commission you.” So Saul got up, and the two of them – he and Samuel – went outside to the street.

26 וַיַּשְׁכִּמוּEU וַיְהִי כַּעֲלוֹת הַשַּׁחַרEV וַיִּקְרָא שְׁמוּאֵל אֶל-שָׁאוּל הַגָּגָהEW לֵאמֹר קוּמָה וַאֲשַׁלְּחֶךָּ וַיָּקָם שָׁאוּל וַיֵּצְאוּ שְׁנֵיהֶם הוּא וּשְׁמוּאֵל הַחוּצָה:

27 αὐτῶν κατα­βαιν­όντων εἰς μέροςEX τῆς πόλεως καὶ Σαμουηλ εἶπεν τῷ Σαουλ Εἰπὸν τῷ νεανίσκῳ καὶ δι­ελθέτω ἔμπροσθεν ἡμῶν,X X καὶ σὺ στῆθι ὡς σήμερον καὶ ἄκουσον X ῥῆμα θεοῦ.

27 As they went down to a part of the city, Samuel said to Saul, Speak to the young man, and let him pass on before us X X; and do thou stand as to-day, and X hearken to the word of God.

27 [And] as they were going down in the end of the city, Samuel said to Saul: Speak to the servant to go before us, and X pass on: but stand thou still a while, that I may tell thee the word of the Lord.

27 And as they were going down to the endEY of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shewEZ thee the word of God.

27 They were going down to the edge of town when Samuel said to Saul, “Tell your servant that he may pass on in front of us, and once he has passed on, stay for a moment yourself, so I may induce you to hear the word of God.”

27 הֵמָּה יוֹרְדִים בִּקְצֵה הָעִיר וּשְׁמוּאֵל אָמַר אֶל-שָׁאוּל אֱמֹר לַנַּעַר וְיַעֲבֹר לְפָנֵינוּ וַיַּעֲבֹרFA וְאַתָּה עֲמֹד כַּיּוֹם וְאַשְׁמִיעֲךָ אֶת-דְּבַר אֱלֹהִים: פ

I Samuel CHAPTER 10

V. 2 - The First Sign is Confirmation that donkeys are OK

Vs. 3-4 - Worshipers on Pilgrimage Sharing Bread

Vs. 5-6 - Saul Prophecies With The Prophets

Vs. 6 & 9-12 - The Holy Spirit comes upon Saul

Vs. 7-8 - The Promise of future direction

Vs. 13-16 - Conclusion

Vs. 17-27 Saul Coronated – God Ordains Government

Vs. 17-19 - God was sovereign in history up to this point, saving His people

Vs. 19-24 - God was sovereign over the selection of Saul as King

Vs. 22-25 - God was sovereign over the proceedings of Saul’s coronation

V. 25 - God is sovereign over the future of the Israelite Kingship

Conclusion


1 Samuel 10 – Side-by-side Comparison Of Versions

LXX

Brenton (LXX)

DRB (Vulgate)

KJV

NAW

Masoretic Txt

10:1 καὶ ἔλαβεν Σαμουηλ τὸν φακὸν τοῦ ἐλαίου καὶ ἐπέχεεν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐφίλησεν αὐτὸν καὶ εἶπεν αὐτῷ Οὐχὶ κέχρικέν [σε κύριος εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ, ἐπὶ Ισραηλ; καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν. καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέν] σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα·

1 And Samuel took a vial of oil, and poured it on his head, and kissed him, and said to him, Has not the Lord anointed [thee for a ruler over his people, over Israel? and thou shalt rule among the people of the Lord, and thou shalt save them out of the hand of their enemies; and this shall be the sign to thee that the Lord has anointed] thee for a ruler over his inheritance.

1 And Samuel took a [little] vial of oil, and poured it upon his head, and kissed him, and said: Behold, the Lord hath anointed thee to be prince over his inheritance, [and thou shalt deliver his people out of the hands of their enemies, that are round about them. And this shall be a sign unto thee, that God hath anointed thee to be prince. ]

1 Then Samuel took a vialFB of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? FC

1 Then Samuel grabbed his bottle of oil and poured it on his head. Then he kissed him and said, “Is it not so that Yahweh has anointed you to preside {over His people? And you will save them from the control of their enemies around them. So this is the sign to you that Yahweh has anointed you to rule} over His inheritance.

1 וַיִּקַּח שְׁמוּאֵל אֶת-פַּךְFD הַשֶּׁמֶן וַיִּצֹק עַל-רֹאשׁוֹ וַיִּשָּׁקֵהוּ וַיֹּאמֶרFE הֲלוֹא כִּי-מְשָׁחֲךָ יְהוָה עַל-נַחֲלָתוֹ לְנָגִידFF:

2 ὡς ἂν ἀπέλθῃς σήμερον ἀπ᾿ ἐμοῦ, καὶ εὑρήσεις δύο ἄνδρας πρὸς τοῖς τάφοις Ραχηλ ἐν τῷ ὁρίῳ Βενιαμιν ἁλλομένους μεγάλα, καὶ ἐροῦσίν σοι Εὕρηνται αἱ ὄνοι, ἃς ἐπορεύθητε ζητεῖν, καὶ ἰδοὺ ὁ πατήρ σου ἀποτετίνακται τὸ ῥῆμα τῶν ὄνων καὶ ἐδαψιλεύσατοFG δι᾿ ὑμᾶς λέγων Τί ποιήσω ὑπὲρ τοῦ υἱοῦ μου;

2 As soon as thou shalt have departed this day from me, thou shalt find two men by the burial-place of Rachel on the mount of Benjamin, exulting greatly; and they shall say to thee, The asses are found which ye went to seek; and, behold, thy father has given up the matter of the asses, and he is anxious for you, saying, What shall I do for my son?

2 When thou shalt depart from me this day, thou shalt find two men by the sepulchre of Rachel in the border[s] of Benjamin to the south, and they shall say to thee: The asses are found which thou wentest to seek: and X thy father, thinking no more of the X asses, is concerned for you, and saith: What shall I do for my son?

2 When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the borderFH of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath leftFI the care of the asses, and sorrowethFJ for you, saying, What shall I do for my son?

2 While you are walking today, after being with me, you will then find two men near the tomb of Rachel in the territory of Benjamin at Tseltsah, and they will say to you, ‘The donkeys which you went to seek have been found, but look, your father has moved on from the matter of the donkeys; now he is worried about y’all! He’s been saying, “What am I going to do about my son?”’

2 בְּלֶכְתְּךָ הַיּוֹם מֵעִמָּדִי וּמָצָאתָ שְׁנֵי אֲנָשִׁים עִם-קְבֻרַת רָחֵל בִּגְבוּל בִּנְיָמִן בְּצֶלְצַח וְאָמְרוּ אֵלֶיךָ נִמְצְאוּ הָאֲתֹנוֹת אֲשֶׁר הָלַכְתָּ לְבַקֵּשׁ וְהִנֵּה נָטַשׁ אָבִיךָ אֶת-דִּבְרֵי הָאֲתֹנוֹת וְדָאַגFK לָכֶם לֵאמֹר מָה אֶעֱשֶׂה לִבְנִי:

3 καὶ ἀπελεύσει ἐκεῖθεν καὶ ἐπέκεινα ἥξεις ἕως τῆς δρυὸς Θαβωρ καὶ εὑρήσεις X ἐκεῖ τρεῖς ἄνδρας ἀναβαίνοντας πρὸς τὸν θεὸν εἰς Βαιθηλ, ἕνα αἴροντα τρία αἰγίδια καὶ ἕνα αἴροντα τρία ἀγγεῖαFL ἄρτων καὶ ἕνα αἴροντα ἀσκὸνFM οἴνου·

3 And thou shalt depart thence, and shalt go beyond that as far as the oak of Thabor, and thou shalt find X there three men going up to God to Baethel, one bearing three kids, and another bearing three vessels of bread, and another bearing a bottle of wine.

3 And when thou shalt depart from thence, and go farther on, and shalt come to the oak of Thabor, X there shall meet thee three men going up to God to Bethel, one carrying three kids, and another X three loaves of bread, and another carrying a bottle of wine.

3 Then shalt thou go on X forward from thence, and thou shalt come to the plainFN of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottleFO of wine:

3 Then you will pass on from there and beyond, and you will go as far as the oak of Tabor, and there, three men going up to God at Bethel will find you, one carrying three kid-goats, and one carrying three round-loaves of bread, and one carrying a container of wine.

3 וְחָלַפְתָּ מִשָּׁם וָהָלְאָה וּבָאתָ עַד- אֵלוֹן תָּבוֹר וּמְצָאוּךָ שָּׁם שְׁלֹשָׁה אֲנָשִׁים עֹלִים אֶל-הָאֱלֹהִים בֵּית-אֵל אֶחָד נֹשֵׂא שְׁלֹשָׁה גְדָיִים וְאֶחָד נֹשֵׂא שְׁלֹשֶׁתFP כִּכְּרוֹת לֶחֶם וְאֶחָד נֹשֵׂא נֵבֶל-יָיִן:

4 καὶ ἐρωτήσουσίν σε τὰ εἰς εἰρήνην καὶ δώσουσίν σοι δύο ἀπαρχὰςFQ ἄρτων, καὶ λήμψῃ ἐκ τῆς χειρὸς αὐτῶν.

4 And they shall ask thee how thou doest, and shall give thee two pres-ents of bread, and thou shall receive them of their hand.

4 And they will salute thee, and will give thee two loaves, and thou shalt take them at their hand.

4 And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands.

4 And they will ask for peace to be with you, and they will give two {servings} of bread to you, which you will accept from their hand.

4 וְשָׁאֲלוּ לְךָ לְשָׁלוֹם וְנָתְנוּ לְךָ שְׁתֵּיFR-לֶחֶם וְלָקַחְתָּ מִיָּדָם:

5 καὶ μετὰ ταῦτα εἰσελεύσῃ εἰςFS τὸν βουνὸν τοῦ θεοῦ, οὗ ἐστιν ἐκεῖ τὸ ἀνά­στημα τῶν ἀλλοφύλ­ων, [ἐκεῖ Νασιβ ὁ ἀλλό­φυλοςFT·] καὶ ἔσται ὡς ἂν εἰσέλθητε ἐκεῖ [εἰς] τὴν πόλιν, καὶ ἀπαντήσεις χορῷ προφητῶν καταβαιν­όντων ἐκ τῆς Βαμα, καὶ ἔμπροσθεν αὐτῶν νάβλα καὶ τύμπανον καὶ αὐλὸς καὶ κινύρα, καὶ αὐτοὶ προφητεύοντες·

5 And afterward thou shalt go to the hill of God, where is the encampment of the Philistines; [there is Nasib the Philistine:] and it shall come to pass when ye shall have entered into the city, that thou shalt meet a band of prophets com­ing down from the Bama; and before them will be lutes, and a drum, and a pipe, and a harp, and they shall prophesy.

5 After that thou shalt come to the hill of God, where the garrison of the Philistines is: and when thou shalt be come there into the city, thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a timbrel, and a pipe, and a harp before them, and they shall be prophesying.

5 After that thou shalt come to the hill of GodFU, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a companyFV of pro­phets coming down from the high place with a psalteryFW, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

5 {Then} afterward you will go to the hill of God, which is where the garrisons of the Philistines are, and, as you are going to the town there, it will come about that you encounter a band of prophets going down from the high place with a harp and a tambourine and a flute and a guitar, and they will be prophesying.

5 FXאַחַר כֵּן תָּבוֹא גִּבְעַת הָאֱלֹהִיםFY אֲשֶׁר-שָׁם נְצִבֵיFZ פְלִשְׁתִּים וִיהִיGA כְבֹאֲךָ שָׁם הָעִיר וּפָגַעְתָּ חֶבֶל נְבִיאִים יֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתֹף וְחָלִילGB וְכִנּוֹר וְהֵמָּה מִתְנַבְּאִים:

6 καὶ ἐφαλεῖται ἐπὶ σὲ πνεῦμα κυρίου, καὶ προφητεύσεις μετ᾿ αὐτῶν καὶ στραφήσῃ εἰς ἄνδρα ἄλλον.

6 And the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.

6 And the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be changed into another man.

6 And the Spirit of the LORD will comeGC upon thee, and thou shalt prophesy with them, and shalt be turned into another man.

6 Then the Spirit of Yahweh will advance upon you, and you will prophesy with them, and you will be chang­ed into a new man.

6 וְצָלְחָהGD עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר:

7 καὶ ἔσται ὅταν ἥξει τὰ σημεῖα ταῦτα ἐπὶ σέ, ποίει πάντα, ὅσα ἐὰν εὕρῃ ἡ χείρ σου, ὅτι θεὸς μετὰ σοῦ.

7 And it shall come to pass when these signs shall come upon thee, --then do thou whatsoever thy hand shall find, because God is with thee.

7 When X therefore these signs shall happen to thee, do X whatsoever thy hand shall find, for the Lord is with thee.

7 And let it be, when these signs are comeGE unto thee, that thou do X X as occasion serveGF thee; for God is with thee.

7 So when these signs come to pass for you, do for yourself what your hand finds [to do], for God is with you.

7 וְהָיָה כִּי תְבֹאֶינָה GG הָאֹתוֹת הָאֵלֶּה לָךְ עֲשֵׂה לְךָ אֲשֶׁר תִּמְצָא יָדֶךָGH כִּי הָאֱלֹהִים עִמָּךְ:

8 καὶ καταβήσῃ ἔμπροσθεν XGI τῆς Γαλγαλα, καὶ ἰδοὺ καταβαίνω πρὸς σὲ ἀνενεγκεῖν ὁλοκαύτωσιν [καὶ] θυσίας X X εἰρηνικάς· ἑπτὰ ἡμέρας διαλείψεις ἕως τοῦ ἐλθεῖν με πρὸς σέ, καὶ γνωρίσω σοι ἃ ποιήσεις.

8 And thou shalt go down in front of X Galgal, and behold, I come down to thee to offer a whole-burnt-offering and X peace[-offerings]: seven days shalt thou wait until I shall come to thee, and I will make known to thee what thou shalt do.

8 And thou shalt go down before me to Galgal, (for X I will come down to thee), that [thou] mayst offer an oblation, and sacrifice victims of peace: seven days shalt thou wait, till I come to thee, and I will shew thee what thou art to do.

8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarryGJ, till I come to thee, and shew thee what thou shalt do.

8 Then you shall go down ahead of me toward Gilgal, and, you’ll see, I’ll be coming down to you to offer {a} whole-burnt offering {and} to sacrifice peace-sacrifices. For seven days, you shall wait expectantly until I come to you, then I will make known to you what you should do.”

8 וְיָרַדְתָּGK לְפָנַי הַגִּלְגָּל וְהִנֵּה אָנֹכִי יֹרֵד אֵלֶיךָ GLלְהַעֲלוֹת עֹלוֹתGM לִזְבֹּחַ זִבְחֵי שְׁלָמִים שִׁבְעַת יָמִים תּוֹחֵל עַד-בּוֹאִי אֵלֶיךָ וְהוֹדַעְתִּיGN לְךָ אֵת אֲשֶׁר תַּעֲשֶׂה:

9 καὶ ἐγενήθη ὥστε ἐπιστραφῆναι τῷ ὤμῳ αὐτοῦ ἀπελθ­εῖν ἀπὸ Σαμουηλ, μετέστρεψεν αὐτῷ X ὁ θεὸς καρδίαν ἄλλην· καὶ ἦλθεν πάντα τὰ σημεῖα X ἐν τῇ ἡμέρᾳ ἐκείνῃ.

9 And it came to pass when he turned his back to depart from Samuel, X God gave him another heart; and all [these] signs came to pass in that day.

9 So X when he had turned his back to go from Samuel, X God gave unto him another heart, and all these things came to pass that day.

9 And it was so, that when he had turned his back to go from Samuel, X God gave him another heart: and all those signs came to pass that day.

9 So, as he squared his shoulder[s] to walk away from Samuel, it came to pass that God changed him with a new heart, and all {the} signs came to pass on that day.

9 וְהָיָה כְּהַפְנֹתוֹ שִׁכְמוֹ GO לָלֶכֶת מֵעִם שְׁמוּאֵל וַיַּהֲפָךְ-לוֹ GPאֱלֹהִים לֵב אַחֵר וַיָּבֹאוּ כָּל- הָאֹתוֹת הָאֵלֶּהGQ בַּיּוֹם הַהוּא: ס

10 καὶ ἔρχεται ἐκεῖθεν εἰς τὸν βουνόν, καὶ ἰδοὺ χορὸς προφητῶν ἐξ ἐναντίας αὐτοῦ· καὶ ἥλατοGR ἐπ᾿ αὐτὸν πνεῦμα θεοῦ, καὶ ἐπροφήτευσεν ἐν μέσῳ αὐτῶν.

10 And he comes thence to the hill, and behold a band of prophets opposite to him; and the Spirit of God came upon him, and he prophesied in the midst of them.

10 And they came to the foresaid hill, and behold a company of prophets met him: and the Spirit of the Lord came upon him, and he prophesied in the midst of them.

10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them.

10 And he went there to the Hill, and look, there was a band of prophets calling to him, and the Spirit of God advanced upon him, and he prophecied among them!

10 וַיָּבֹאוּGS שָׁם הַגִּבְעָתָה וְהִנֵּה חֶבֶל-נְבִאִים לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ אֱלֹהִים וַיִּתְנַבֵּא בְּתוֹכָםGT:

11 καὶ ἐγενήθησαν πάντες οἱ εἰδότες αὐτὸν ἐχθὲς καὶ τρίτην καὶ εἶδον καὶ ἰδοὺ αὐτὸς ἐν μέσῳ τῶν προφητῶν X, καὶ εἶπεν ὁ λαὸς ἕκαστος πρὸς τὸν πλησίον αὐτοῦ Τί τοῦτο τὸ γεγονὸς τῷ υἱῷ Κις; ἦ καὶ Σαουλ ἐν προφήταις;

11 And X all that had known him before X came, and saw, and behold, he was X in the midst of the prophets X: and the people said every one to his neighbour, What is this that has happened to the son of Kis? is Saul also among the prophets?

11 And X all that had known him yesterday and the day before, X seeing X that he was with the prophets, [and] prophesied, X X said to each other: What is this that hath happened to the son of Cis? is Saul also among the prophets?

11 And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the pro­phets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?

11 And it came about that everyone who knew him from the day before [and] formerly, when they looked and saw him prophesying with the prophets, then the people said each to his friend, “What is this that has happened to the son of Kish? Is Saul also with the prophets?”

11 וַיְהִי כָּל-יוֹדְעוֹ מֵאִתְּמוֹל שִׁלְשׁוֹםGU וַיִּרְאוּ וְהִנֵּה עִם- נְבִאִיםGV נִבָּא וַיֹּאמֶר הָעָם אִישׁ אֶל-רֵעֵהוּ מַה-זֶּה הָיָה לְבֶן-קִישׁ הֲגַם שָׁאוּל בַּנְּבִיאִים:

12 καὶ ἀπεκρίθη τις αὐτῶν καὶ εἶπεν Καὶ τίς πατὴρ αὐτοῦGW; διὰ τοῦτο ἐγενήθη εἰς παραβολήν Ἦ καὶ Σαουλ ἐν προφήταις;

12 And one of them answered and said, And who is his father? and therefore it became a proverb, Is Saul also among the prophets?

12 And one answered another, saying: And who is their father? therefore it became a proverb: Is Saul also among the prophets?

12 And one of the [same] placeGX answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets?

12 And a man who was from there answered and said, “And who is their father?” Therefore it became a proverb: “Wasn’t Saul also with the prophets?”

12 וַיַּעַן אִישׁ מִשָּׁם וַיֹּאמֶר וּמִי אֲבִיהֶםGY עַל-כֵּן הָיְתָה לְמָשָׁל הֲגַם שָׁאוּל בַּנְּבִאִים:

13 καὶ συνετέλεσεν προφητεύων καὶ ἔρχεται εἰς τὸν βουνόν.

13 And he ceased prophesying, and comes to the hill.

13 And when he had made an end of pro­phesying, he came to the high place.

13 And when he had made an endGZ of pro­phesying, he came to the high place.

13 At any rate, he finished prophecying and went to the high place.

13 וַיְכַל מֵהִתְנַבּוֹת וַיָּבֹא הַבָּמָה:

14 καὶ εἶπεν ὁ οἰκεῖοςHA αὐτοῦ πρὸς αὐτὸν καὶ πρὸς τὸ παιδάριον αὐτοῦ Ποῦ ἐπορεύ­θητε; καὶ εἶπαν Ζητεῖν τὰς ὄνους· καὶ εἴδαμεν ὅτι οὐκ εἰσίν, καὶ [εἰσ]ήλθ­ομεν πρὸς Σαμουηλ.

14 And his kinsman said to him and to his servant, Whither went ye? and they said, To seek the asses; and we saw that they were lost, and we went [in] to Samuel.

14 And Saul's uncle said to him, and to his servant: Whither went you? X They answered: To seek the asses: and not finding them, X we went to Samuel.

14 And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no whereHB, we came to Samuel.

14 Then Saul’s uncle said to him and to his servant, “Where did y’all go?” And {they} said, “To search for the donkeys. But we saw that there was no [use], so we went to Samuel.”

14 וַיֹּאמֶר דּוֹד שָׁאוּל אֵלָיו וְאֶל- נַעֲרוֹ אָן הֲלַכְתֶּם וַיֹּאמֶרHC לְבַקֵּשׁ אֶת-הָאֲתֹנוֹת וַנִּרְאֶה כִי-אַיִן וַנָּבוֹא אֶל-שְׁמוּאֵל:

15 καὶ εἶπεν ὁ οἰκεῖος πρὸς Σαουλ Ἀπάγγειλον δή μοι τί εἶπέν σοι Σαμουηλ.

15 And his kinsman said to Saul, Tell me, I pray thee, What did Samuel say to thee?

15 And his uncle said to him: Tell me what Samuel said to thee.

15 And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you.

15 And Saul’s uncle said, “Please relate to me what Samuel said to {you}.”

15 וַיֹּאמֶר דּוֹד שָׁאוּל הַגִּידָה-נָּא לִי מָה-אָמַר לָכֶםHD שְׁמוּאֵל:

16 καὶ εἶπεν Σαουλ πρὸς τὸν οἰκεῖον αὐτοῦ Ἀπήγγειλεν ἀπαγγέλλων μοι ὅτι εὕρηνται αἱ ὄνοι· τὸ δὲ ῥῆμα τῆς βασιλείας οὐκ ἀπήγγειλεν αὐτῷ X X X.

16 And Saul said to his kinsman, he verily told me that the asses were found. But the matter of the kingdom X X X he told him not.

16 And Saul said to his uncle: He told us that the asses were found. But of the matter of the kingdom of which Samuel had spoken [to him], he told him not.

16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.

16 So Saul said to his uncle, “He plainly related to {me} that the donkeys had been found.” However, he did not relate to him the matter of the kingdom which Saul had spoken of.

16 וַיֹּאמֶר שָׁאוּל אֶל- דּוֹדוֹ הַגֵּד הִגִּיד לָנוּHE כִּי נִמְצְאוּ הָאֲתֹנוֹת וְאֶת-דְּבַר הַמְּלוּכָה לֹא-הִגִּיד לוֹ אֲשֶׁר אָמַר שְׁמוּאֵל: פ

17 Καὶ παρήγγειλεν Σαμουηλ [παντὶ] τῷ λαῷ πρὸς κύριον εἰς Μασσηφα

17 And Samuel summoned [all] the people before the Lord to Massepha[th].

17 And Samuel called together the people to the Lord in Maspha:

17 And Samuel called the people together unto the LORD toHF Mizpeh;

17 Then Samuel had it announced:{All} the people to Yahweh at Mitzpah!”

17 וַיַּצְעֵקHG שְׁמוּאֵל HH אֶת-הָעָם אֶל-יְהוָה הַמִּצְפָּה:

18 καὶ εἶπεν πρὸς υἱοὺς Ισραηλ Τάδε εἶπεν κύριος ὁ θεὸς Ισραηλ [λέγωνHI] Ἐγὼ ἀνήγαγον τοὺς [υἱοὺς] Ισραηλ ἐξ Αἰγύπτου καὶ ἐξειλάμην ὑμᾶς ἐκ χειρὸς [Φαραω βασιλέως ]Αἰγύπτου καὶ ἐκ X πασῶν τῶν βασιλειῶν τῶν θλιβουσῶν ὑμᾶς·

18 And he said to the children of Israel, Thus has the Lord God of Israel spoken, [saying,] I brought up the [children of] Israel out of Egypt, and I rescued you out of the hand of [Pharao king of] Egypt, and out of X all the kingdoms that afflicted you.

18 And he said to the children of Israel: Thus saith the Lord the God of Israel: I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians, and from the hand of all the kingXs who afflicted you.

18 And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you:

18 Then he said to {all} the children of Israel, “Yahweh, the God of Israel, has spo­ken thus: ‘I am the One who raised {the children of} Israel out of Egypt, and who delivered y’all from the control of {Pharaoh, king of} Egypt - and from the control of all the kingdoms that were oppressing y’all.

18 וַיֹּאמֶר אֶלHJ-בְּנֵי יִשְׂרָאֵל ף כֹּה-אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי הֶעֱלֵיתִי HK אֶת-יִשְׂרָאֵל מִמִּצְרָיִם וָאַצִּיל אֶתְכֶם מִיַּד מִצְרַיִם HLוּמִיַּד כָּל-הַמַּמְלָכוֹת הַלֹּחֲצִיםHM אֶתְכֶם:

19 καὶ ὑμεῖς σήμερ­ον ἐξουθενήκατεHN τὸν θεόν X, ὃς αὐτός ἐστιν ὑμῶν σωτὴρ ἐκ πάντων τῶν κακῶν ὑμῶν καὶ θλίψεων ὑμῶν, καὶ εἴπατε Οὐχί, ἀλλ᾿ ἢ ὅτι βασιλέα στήσεις ἐφ᾿ ἡμῶν· καὶ νῦν κατάστητε ἐνώπιον κυρίου κατὰ τὰ σκῆπτρα ὑμῶν καὶ κατὰ τὰς φυλὰς ὑμῶν.

19 And ye have this day rejected X God, who is himself your Deliverer out of all your evils and afflictions; and ye said, Nay, but thou shalt set a king over us: and now stand before the Lord according to your tribes, and according to your families.

19 But you this day have rejected your God, who only hath saved you out of all your evils and your tribulations: and you have said: Nay: but set a king over us. Now therefore stand before the Lord by your tribes, and by your families.

19 And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulationsHO; and ye have said unto him, Nay, but set a king over us. Now therefore pre­sent yourselves before the LORD by your tribes, and by your thousandsHP.

19 But now today, y’all are rejecting your God who Himself is the One who saves y’all from all your wrongs and your crises, and y’all are saying, ‘{No}, rather put a king over us.’ So now station yourselves before Yahweh by your tribes and by your precincts.”

19 וְאַתֶּם הַיּוֹם מְאַסְתֶּם אֶת- אֱלֹהֵיכֶם אֲשֶׁר-הוּא מוֹשִׁיעַ לָכֶם מִכָּל- רָעוֹתֵיכֶם וְצָרֹתֵיכֶם וַתֹּאמְרוּ לוֹHQ כִּי- מֶלֶךְ תָּשִׂים עָלֵינוּHR וְעַתָּה הִתְיַצְּבוּ לִפְנֵי יְהוָה לְשִׁבְטֵיכֶם וּלְאַלְפֵיכֶםHS:

20 καὶ προσήγαγεν Σαμουηλ πάντα τὰ σκῆπτρα Ισραηλ, καὶ κατακληρ­οῦταιHT σκῆπτρον Βενιαμιν·

20 And Samuel brought nigh all the tribes of Israel, and the tribe of Benjamin is taken by lot.

20 And Samuel brought [to him] all the tribes of Israel, and the lot fell on the tribe of Benjamin.

20 And when Sam­uel had caused all the tribes of Israel to come near, the tribe of Benjamin was takenHU.

20 Then Samuel brought all the tribes of Israel near, and the tribe of Benjamin was selected.

20 וַיַּקְרֵב שְׁמוּאֵל אֵת כָּל-שִׁבְטֵי יִשְׂרָאֵל וַיִּלָּכֵדHV שֵׁבֶט בִּנְיָמִן:

21 καὶ προσάγει σκῆπτρον Βενιαμιν εἰς φυλάς X, καὶ κατακληροῦται φυλὴ Ματταρι· [καὶ προσ­άγουσιν τὴν φυλὴν Ματταρι εἰς ἄνδρας] καὶ κατακληροῦται Σαουλ υἱὸς Κις. καὶ ἐζήτει αὐτόν, καὶ οὐχ εὑρίσκετο.

21 And he brings near the tribe of Benjamin by X families, and the family of Mattari is taken by lot: [and they bring near the family of Mattari, man by man,] and Saul the son of Kis is taken; and he sought him, but he was not found.

21 And he brought the tribe of Benjamin and the kindreds thereof, and the [lot] fell upon the kindred of Metri, and it came to Saul, the son of Cis. They sought him therefore, and he was not found.

21 When he had caused the tribe of Benjamin to come near by their familiesHW, X the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he [could] not be found.

21 So he brought near the tribe of Benjamin by its families, and the family of the Matri’s was selected. Then Saul, the son of Kish was selected, but they searched for him and he was not to be found.

21 וַיַּקְרֵב אֶת-שֵׁבֶט בִּנְיָמִן ‎ לְמִשְׁפַּחְתָּו HX וַתִּלָּכֵד מִשְׁפַּחַת הַמַּטְרִיHY וַיִּלָּכֵד שָׁאוּל בֶּן-קִישׁ וַיְבַקְשֻׁהוּ וְלֹא נִמְצָא:

22 καὶ ἐπηρώτησεν [Σαμουηλ]HZ ἔτι ἐν κυρίῳ Εἰ ἔρχεται X ὁ ἀνὴρ ἐνταῦθα; καὶ εἶπεν κύριος Ἰδοὺ αὐτὸς κέκρυπται ἐν τοῖς σκεύεσιν.

22 And [Samuel] asked yet again of the Lord, Will the man come X hither? and the Lord said, Behold, he is hid among the stuff.

22 And after this they consulted the Lord whether he X would come X thither. And the Lord answered: Behold he is hidden at home.

22 Therefore they enquired of the LORD further, if the man should yet come thi­therIA. And the LORD answered, Behold, he hath hid himself among the stuffIB.

22 So they inquired further with Yahweh, “Has the man come here?” And Yahweh said, “Look, he’s hiding himself by the gear.”

22 וַיִּשְׁאֲלוּ-עוֹד בַּיהוָה הֲבָא עוֹדIC הֲלֹםID אִישׁ ס וַיֹּאמֶר יְהוָה הִנֵּה-הוּא נֶחְבָּאIE אֶל-הַכֵּלִים:

23 καὶ ἔδραμεν καὶ λαμβάνει αὐτὸν ἐκεῖθεν καὶ κατέστησεν ἐν μέσῳ τοῦ λαοῦ, καὶ ὑψώθη ὑπὲρ πάντα τὸν λαὸν ὑπὲρ ὠμίαν καὶ ἐπάνω.

23 And he ran and took him thence, and he set [him] in the midst of the people; and he was higher than all the people by his shoulder[s] and upwards.

23 And they ran and fetched him thence: and he stood in the midst of the people, and he was higher than any of the people from the shoul­der[s] and upward.

23 And they ran and fetchedIF him thence: and when he stood among the people, he was higher than any of the people from his shoulder[s] and upward.

23 So they ran and got him from there, and he took his stand among the people, and he was taller than any of the people from his shoulder and upward.

23 וַיָּרֻצוּ וַיִּקָּחֻהוּ מִשָּׁם וַיִּתְיַצֵּב בְּתוֹךְ הָעָם וַיִּגְבַּהּ מִכָּל-הָעָם מִשִּׁכְמוֹ וָמָעְלָהIG:

24 καὶ εἶπεν Σαμουηλ πρὸς πάντα τὸν λαόν Εἰ ἑοράκατε ὃν ἐκλέλεκται ἑαυτῷ κύριος, ὅτι οὐκ ἔστιν αὐτῷ ὅμοιος ἐν πᾶσιν ὑμῖν; καὶ ἔγνωσανIH πᾶς ὁ λαὸς καὶ εἶπαν Ζήτω ὁ βασιλεύς.

24 And Samuel said to all the people, Have ye seen whom the Lord has chosen to himself, that there is none like to him among you all? And all the people took notice, and said, Let the king live!

24 And Samuel said to all the people: Surely you see him whom the Lord hath chosen X, that there is none like him among all the people. And all the people cried and said: [God] save the king.

24 And Samuel said to all the people, See ye him whom the LORD hath chosen X, that there is none like him among all the people? And all the people shouted, and said, [God] saveII the king.

24 Then Samuel said to all the people, “Y’all have seen the one whom Yahweh has chosen to Himself, that there is none like him among all the people.” And everyone of the people cheered and said, “May the king live!”

24 וַיֹּאמֶר שְׁמוּאֵל אֶל-כָּל-הָעָם הַרְּאִיתֶם אֲשֶׁר בָּחַר-בּוֹ יְהוָה כִּי אֵין כָּמֹהוּ בְּכָל-הָעָםIJ וַיָּרִעוּ כָל-הָעָם וַיֹּאמְרוּ יְחִי הַמֶּלֶךְ: פ

25 καὶ εἶπεν Σαμ­ουηλ πρὸς τὸν λαὸν τὸ δικαίωμα τοῦ βασιλέωςIK καὶ ἔγρα­ψεν ἐν XIL βιβλίῳ καὶ ἔθηκεν ἐνώπιον κυρίου. καὶ ἐξαπέστ­ειλεν Σαμ­ουηλ πάντα τὸν λαόν, [καὶ ἀπῆλθεν] ἕκαστος εἰς τὸν τόπον αὐτοῦ.

25 And Samuel told the people the manner of the king, and wrote it in a book, and set it before the Lord: and Samuel sent away all the people, [and] each [went] to his place.

25 And Samuel told the people the law of the kingdom, and wrote it in a book, and laid it up before the Lord: and Samuel sent away all the people, every one to his own house.

25 Then Samuel told the people the mannerIM of the kingdom, and wrote it in a book, and laid it upIN before the LORD. And Samuel sent all the people away, every man to his house.

25 Then Samuel dictated to the people the judgment of the kingship, and wrote it in the record, and left it before the face of Yahweh. Then Samuel sent all of the people away, {and} each {of them went} to his {home}.

25 וַיְדַבֵּר שְׁמוּאֵל אֶל-הָעָם אֵת מִשְׁפַּט הַמְּלֻכָה וַיִּכְתֹּב בַּסֵּפֶר וַיַּנַּח לִפְנֵי יְהוָה וַיְשַׁלַּח שְׁמוּאֵל אֶת-כָּל- הָעָם IOאִישׁ לְבֵיתוֹ:

26 καὶ X Σαουλ ἀπ­ῆλθεν εἰς τὸν οἶκον αὐτοῦ εἰς Γαβαα· καὶ ἐπορεύθησαν υἱοὶ δυνάμεωνIP, ὧν ἥψατο κύριος καρδίας αὐτῶν, μετὰ Σαουλ.

26 And Saul departed to his house to Gabaa; and there went with Saul mighty men whose hearts God had touched.

26 X Saul also departed to his own house in Gabaa: and there went with him a part of the army, whose heart[s] God had touched.

26 And Saul also went X home to Gibeah; and there went with him a bandIQ [of men], whose heart[s] God had touched.

26 So Saul also went to his house at Gibeah. And {men of} means went with him when {Yahweh} touched their heart.

26 וְגַם-שָׁאוּל הָלַךְ לְבֵיתוֹ גִּבְעָתָה וַיֵּלְכוּ עִמּוֹIR הַחַיִל אֲשֶׁר-נָגַע אֱלֹהִיםIS בְּלִבָּם:

27 καὶ υἱοὶ λοιμοὶIT εἶπαν Τί σώσει ἡμᾶς οὗτος; καὶ ἠτίμασανIU αὐτὸν καὶ οὐκ ἤνεγκαν αὐτῷ δῶρ[α].
11:1 Κα
ἐγενήθη ὡς μετὰ μῆνα

27 But evil men said, Who is this man that shall save us? and they despised [him], and brought him no gifts. 11:1 And it was about a month.

27 But the children of Belial said: X Shall this fellow be able to save us? And they despised [him], and brought him no present[s]; but he dissembled as though he heard not.

27 But the children of BelialIV said, How shall this man save us? And they despised [him], and brought him no present[s]. But he held [his] peace.

27 Nevertheless some ungodly characters said, “How is this guy going to save us?” And they despised [him] and didn’t bring a tribute-offering to him. But he kept quiet.

27 וּבְנֵי בְלִיַּעַלIW אָמְרוּ מַה-יֹּשִׁעֵנוּ זֶה וַיִּבְזֻהוּ וְלֹא-הֵבִיאוּ לוֹ מִנְחָהIX וַיְהִי כְּמַחֲרִישׁ: פ

 

I Samuel CHAPTER 11

Introduction

Vs. 1-3 - The Threat To The Israelites In Jabesh Gilead

Vs. 4-11 - The Spirit-guided Deliverance Through Saul

Vs. 12-15 - The Glory Goes To God

1 Samuel 11 - Side-by side comparison of versionsIY

V

Septuagint

Brenton

D-R

KJV

NAW

MT/DSS

1

[καὶ ἐγενήθη ὡς μετὰ μῆνα] καὶ ἀνέβη Ναας ὁ Αμμανίτης καὶ παρεμβάλλει ἐπὶ Ιαβις Γαλααδ καὶ εἶπον πάντες οἱ ἄνδρες Ιαβις πρὸς Ναας [τὸν Αμμανίτην] διάθου ἡμῗν διαθήκην καὶ δουλεύσομέν σοι

[And it came to pass about a month after this,] that Naas the Ammanite went up, and encamped against Jabis Galaad: and all the men of Jabis said to Naas [the Ammanite], Make a covenant with us, and we will serve thee.

[And it came to pass about a month after this] that Naas, the Ammonite came up, and began to fight against Jabes Galaad. And all the men of Jabes said to Naas: Make a covenant with us, and we will serve thee.

Then Nahash the Ammonite came up, and encamped against Jabesh­gilead: and all the men of Jabesh said unto Nahash, Make a covenantIZ with us, and we will serve thee.

{And it came about after something like a month} that Nahash the Ammonite rose up and took positions against Jabesh Gilead. Then all the men of Jabesh said to Nahash {the Ammonite}, “Make a treaty with us, and we will serve you.”

JAוַיַּעַל, נָחָשׁ הָעַמּוֹנִי, וַיִּחַן, עַלJB-יָבֵישׁ גִּלְעָד; וַיֹּאמְרוּ כָּל-אַנְשֵׁי יָבֵישׁ, אֶל-נָחָשׁ,JC כְּרָת-לָנוּ בְרִית, וְנַעַבְדֶךָּ.

2

καὶ εἶπεν πρὸς αὐτοὺς Ναας ὁ Αμμανίτης ἐν ταύτῃ διαθήσομαι ὑμῗν [διαθήκην] ἐν τῷ ἐξορύξαι ὑμῶν πάντα ὀφθαλμὸν δεξιόν καὶ θήσομαι X ὄνειδος ἐπὶ Ισραηλ

X Naas the Ammanite said to them, On these [terms] will I make [a covenant] with you, that I should put out all your right eye[s], and I will lay X a reproach upon Israel.

And Naas the Ammonite answered them: On this [condition] will I make [a covenant] with you, that I may pluck out all your right eye[s], and make you a reproach in all Israel.

And Nahash the Ammonite answered them, On this [condition] will I make [a covenant] with you, that I may thrustJD out all your right eye[s], and lay it for a reproachJE upon all Israel.

But Nahash the Ammonite said to them, “This is the way I will make {a treaty} with y’all: by gouging out every right eye of yours, so I will put a stigma upon all Israel!”

וַיֹּאמֶר אֲלֵיהֶם, נָחָשׁ הָעַמּוֹנִי, בְּזֹאתJF אֶכְרֹת לָכֶםJG, בִּנְקוֹר לָכֶם כָּל-עֵין יָמִין; וְשַׂמְתִּיהָJH חֶרְפָּה, עַל-כָּל- יִשְׂרָאֵל.

3

καὶ λέγουσιν αὐτῷ οἱ ἄνδρες Ιαβις ἄνες ἡμῗν ἑπτὰ ἡμέρας καὶ ἀποστελοῦμεν ἀγγέλους εἰς πᾶν ὅριον Ισραηλ X ἐὰν μὴ ᾖ σῴζων ἡμᾶς ἐξελευσόμεθα πρὸς ὑμᾶς

And the men of Jabis say to him, Allow us seven days, and we will send messengers into all the coast[s] of Israel: X if there should be no one to deliver us, we will come out to you.

And the ancients of Jabes said to him: Allow us seven days, that we may send messengers to all the coast[s] of Israel: and if there be no one to defend us, we will come out to thee.

And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coast[s]JI of Israel: and then, if there be no man to save us, we will come outJJ to thee.

Well, the elders of Jabesh said to him, “Let us be for seven days, and we will send messengers through all the territory of Israel, and if there is no savior for us, then we will defect to you.”

וַיֹּאמְרוּ אֵלָיו זִקְנֵי יָבֵישׁ, הֶרֶףJK לָנוּ שִׁבְעַת יָמִים, וְנִשְׁלְחָה מַלְאָכִים, בְּכֹל גְּבוּל יִשְׂרָאֵל; וְאִם-אֵין מוֹשִׁיעַ אֹתָנוּ, וְיָצָאנוּ אֵלֶיךָ.

4

καὶ ἔρχονται οἱ ἄγγελοι εἰς Γαβαα πρὸς Σαουλ καὶ λαλοῦσιν τοὺς λόγους εἰς τὰ ὦτα τοῦ λαοῦ καὶ ἦραν πᾶς ὁ λαὸς τὴν φωνὴν αὐτῶν καὶ ἔκλαυσαν

And the messengers came to Gabaa to Saul, and they speak the words into the ears of the people; and all the people lifted up their voice, and wept.

The messengers therefore came to Gabaa of Saul: and they spoke these words in the hearing of the people: and all the people lifted up their voice[s], and wept.

Then came the messengers to Gibeah of Saul, and told the tidingsJL in the ears of the people: and all the people lifted up their voice[s]JM, and wept.

When the messengers came to Saul’s hill and told the news within earshot of his people, then all the people raised their voice and wept.

וַיָּבֹאוּ הַמַּלְאָכִים גִּבְעַת שָׁאוּל, וַיְדַבְּרוּ הַדְּבָרִים בְּאָזְנֵי הָעָם; וַיִּשְׂאוּ כָל-הָעָם אֶת-קוֹלָם, וַיִּבְכּוּ.

5

καὶ ἰδοὺ Σαουλ ἤρχετο μετὰ τὸ πρωὶJN ἐξ ἀγροῦ καὶ εἶπεν Σαουλ τί ὅτι κλαίει ὁ λαός καὶ διηγοῦνται αὐτῷ τὰ ῥήματα τῶν υἱῶν Ιαβις

And, behold, Saul came after the early morning out of the field: and Saul said, Why does the people X weep? and they tell him the words of the men of Jabis.

And behold Saul came, following oxen out of the field, and he said: What [aileth] the people that they weep? And they told him the words of the men of Jabes.

And, behold, Saul came after the herd out of the field; and Saul said, What [aileth] the people that they weep? And they told him the tidingsJO of the men of Jabesh.

And look, there was Saul, coming in from the field behind the oxen, and Saul said, “What’s happened to my people for them to be weeping?” And they recounted to him the news from the men of Jabesh.

וְהִנֵּה שָׁאוּל, בָּא אַחֲרֵי הַבָּקָר מִן-הַשָּׂדֶה, וַיֹּאמֶר שָׁאוּל, מַה-לָּעָם כִּי יִבְכּוּ; וַיְסַפְּרוּ- לוֹ--אֶת-דִּבְרֵי, אַנְשֵׁי יָבֵישׁ.

6

καὶ ἐφήλατο πνεῦμα κυρίου ἐπὶ Σαουλ ὡς ἤκουσεν τὰ ῥήματα ταῦτα καὶ ἐθυμώθη [ἐπ᾽ αὐτοὺς] ὀργὴ αὐτοῦ σφόδρα

And the Spirit of the Lord came upon Saul when he heard these words, and his anger was greatly kindled [against them].

And the spirit of the Lord came upon Saul, when he had heard these words, and his anger was exceedingly kindled.

And the Spirit of God cameJP upon Saul when he heard those tidingsJQ, and his anger was kindled greatly.

And when Saul heard this news, the Spirit of {Yahweh} advanced upon him, and his anger really got heated up.

וַתִּצְלַח רוּחַ- אֱלֹהִיםJR עַל- שָׁאוּל, JSבְּשָׁמְעוֹ אֶת-הַדְּבָרִים הָאֵלֶּה; וַיִּחַר אַפּוֹ, מְאֹד.

7

καὶ ἔλαβεν δύο βόας καὶ ἐμέλισεν αὐτὰς καὶ ἀπέστειλεν εἰς πᾶν ὅριον Ισραηλ ἐν χειρὶ X ἀγγέλων λέγων ὃς οὐκ ἔστιν ἐκπορευόμενος ὀπίσω Σαουλ καὶ ὀπίσω Σαμουηλ κατὰ τάδε ποιήσουσιν τοῗς βουσὶν αὐτοῦ καὶ ἐπῆλθεν ἔκστασις κυρίου ἐπὶ τὸν λαὸν [Ισραηλ] καὶ ἐβόησαν ὡς ἀνὴρ εἷς

And he took two cows, and cut them in pieces, and sent them into all the coast[s] of Israel by the hand of messengers, saying, Whoso comes not forth after Saul and after Samuel, so shall they do to his oxen: and a transport from the Lord came upon the people [of Israel], and they came out [to battle] as one man.

And taking both the oxen, he cut them in pieces, and sent them into all the coast[s] of Israel by XX X messengers, saying: Whosoever shall not come forth, [and] follow Saul and X Samuel, so shall it be done to his oxen. And the fear of the Lord fell upon the people, and they went out as one man.

And he took a yoke of oxen, and hewed them in piec­es, and sent them throughout all the coast[s] of Israel by the hand[s] of X messengers, saying, Who­so­ever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fearJT of the Lord fell on the people, and they came out with one consent.

Then he grab­bed the team of oxen and piece­mealed them, and sent them by the agen­cy of the messengers through all the territory of Israel to say, “He who fails to go forth behind Saul and behind Samuel, thus it shall be done to his cattle.” And the fear of Yahweh fell upon the people of Israel, and they went forth as a unified troop.

וַיִּקַּח צֶמֶד בָּקָר וַיְנַתְּחֵהוּ, וַיְשַׁלַּח בְּכָל-גְּבוּל יִשְׂרָאֵל בְּיַד הַמַּלְאָכִים לֵאמֹר, אֲשֶׁר אֵינֶנּוּ יֹצֵא אַחֲרֵי שָׁאוּל וְאַחַר שְׁמוּאֵל, כֹּה יֵעָשֶׂה לִבְקָרוֹ; וַיִּפֹּל פַּחַד-יְהוָה עַל-הָעָם JU, וַיֵּצְאוּ כְּאִישׁ אֶחָד.

8

καὶ ἐπισκέπτεται αὐτοὺς Αβιεζεκ [ἐν Βαμα πᾶν ἄνδρα] Ισραηλ ἑξακοσίας χιλιάδας καὶ ἄνδρας Ιουδα ἑβδομήκοντα χιλιάδας

And he reviews them at Bezec [in Bama, every man] of Israel six hundred thousand, and the men of Juda seventy thousand.

And he numbered them in Bezec: and there were of the children of Israel three hundred thousand: and of the men of Juda thirty thousand.

And when he numberedJV them in Bez­ek, the children of Israel were three hun­dred thousand, and the men of Judah thirty thousand.

And he reviewed them in Bezek {at the high place, and the whole troop} of Israel was {600,000} and the troop of Judah was {70,000}.

וַיִּפְקְדֵם, בְּבָזֶק; וַיִּהְיוּ בְנֵיJW- יִשְׂרָאֵל שְׁלֹשׁJX מֵאוֹת אֶלֶף, וְאִישׁ יְהוּדָה שְׁלֹשִׁיםJY אָלֶף.

9

καὶ εἶπεν τοῗς ἀγγέλοις τοῗς ἐρχομένοις τάδε ἐρεῗτε τοῗς ἀνδράσιν Ιαβις X αὔριον ὑμῗν ἡ σωτηρία διαθερμάναντος τοῦ ἡλίου καὶ ἦλθον οἱ ἄγγελοι εἰς τὴν πόλιν καὶ ἀπαγγέλλουσιν τοῗς ἀνδράσιν Ιαβις καὶ εὐφράνθησαν

And he said to the messengers that came, Thus shall ye say to the men of Jabis X, To-morrow ye shall have deliverance when the sun is hot; and the messengers came to the city, and told X the men of Jabis, and they rejoiced.

And they said to the messengers that came: Thus shall you say to the men of Jabes Galaad: Tomorrow, when the sun shall be hot, you shall have relief. The messengers therefore came, and told X the men of Jabes: and they were glad.

And they said unto the messengers that came, Thus shall ye say unto the men of Jabeshgil­ead, To morrow, by that time the sun be hot, ye shall have helpJZ. And the messengers came and shewed it to the men of Jabesh; and they were glad.

Then they said to the arriving messengers, “Please speak thus to the troop of Jabesh Gilead, “{The} salvation for y’all will be tomorrow, in the heat of the sun.” So the messengers went and related it to the men of Jabesh, and they were happy!

וַיֹּאמְרוּKA לַמַּלְאָכִים הַבָּאִים, כֹּה תֹאמְרוּן לְאִישׁKB יָבֵישׁ גִּלְעָד, מָחָר תִּהְיֶה-לָכֶם KC תְּשׁוּעָה, בְּחֹם KD הַשָּׁמֶשׁ; וַיָּבֹאוּ הַמַּלְאָכִים, וַיַּגִּידוּ לְאַנְשֵׁי יָבֵישׁ--וַיִּשְׂמָחוּKE.

10

καὶ εἶπαν οἱ ἄνδρες Ιαβις [πρὸς Ναας τὸν Αμμανίτην] αὔριον ἐξελευσόμεθα πρὸς ὑμᾶς καὶ ποιήσετε ἡμῗν XX τὸ ἀγαθὸν ἐνώπιον ὑμῶν



And the men of Jabis said [to Naas the Ammanite], To-morrow we will come forth to you, and ye shall do to us XX what seems good in your sight.

And they X X X said: In the morning we will come out to you: and you shall do XX what you please X X with us.

Therefore the men of Jabesh said, To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you.

Then the men of Jabesh said {to the Ammonites}, “Tomorrow we will defect to y’all, then y’all may do to us what is good in your eyes.”

וַיֹּאמְרוּ אַנְשֵׁי יָבֵישׁKF, מָחָר נֵצֵא אֲלֵיכֶם; וַעֲשִׂיתֶם לָנוּ, כְּכָלKG-הַטּוֹב בְּעֵינֵיכֶם. ס

11

καὶ ἐγενήθη μετὰ τὴν αὔριον καὶ ἔθετο Σαουλ τὸν λαὸν εἰς τρεῗς ἀρχάςKH καὶ εἰσπορεύονται μέσον τῆς παρεμβολῆς ἐν φυλακῇ τῇ πρωινῇ καὶ ἔτυπτον [τοὺς υἱοὺς] Αμμων ἕως διεθερμάνθη ἡ ἡμέρα καὶ ἐγενήθησαν οἱ ὑπολελειμμένοι διεσπάρησαν καὶ οὐχ ὑπελείφθησαν ἐν αὐτοῗς δύο κατὰ τὸ αὐτό

And it came to pass on the morrow, that Saul divided the people into three companies, and they go into the midst of the camp in the morning watch, and they smote [the children of] Ammon until the day was hot; and it came to pass that those who were left were scattered, and there were not left among them two together.

And it came to pass, when the morrow was come that Saul put the people in three companies: and heKI came into the midst of the camp in the morning watch, and he slew the Ammonites until the day grew hot, and the rest were scattered, so that two of them were not left together.

And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slewKJ the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together.

Then it was the next day, and Saul appointed three captains to the people, and, during the morning guard-duty, they went into the midst of the army-camp and struck down Ammonites until it was the heat of the day. And, although there were some left, they were scattered such that there were no two of them left together.

וַיְהִי מִמָּחֳרָת, וַיָּשֶׂם שָׁאוּל אֶת-הָעָם שְׁלֹשָׁה רָאשִׁיםKK, וַיָּבֹאוּ בְתוֹךְ-הַמַּחֲנֶה בְּאַשְׁמֹרֶת הַבֹּקֶר, וַיַּכּוּ אֶת-עַמּוֹן עַד-חֹם הַיּוֹם; וַיְהִי הַנִּשְׁאָרִים וַיָּפֻצוּ, וְלֹא נִשְׁאֲרוּ-בָם שְׁנַיִם יָחַד.

12

καὶ εἶπεν ὁ λαὸς πρὸς Σαμουηλ τίς ὁ εἴπας ὅτι Σαουλ [οὐ] βασιλεύσει ἡμῶν παράδος τοὺς ἄνδρας καὶ θανατώσομεν αὐτούς

And the people said to Samuel, Who has said that Saul shall [not] reign over us? Give up the men, and we will put them to death.

And the people said to Samuel: Who is he that said: Shall Saul reign over us? Bring the men and we will kill them.

And the people said unto Samuel, Who is he that said, Shall Saul reign over us? bring the men, that we may put them to death.

Then the people said to Samuel, “Who was it that said, ‘Will Saul reign over us?’ Give up these men, and we will put them to death!”

וַיֹּאמֶר הָעָם, אֶל-שְׁמוּאֵל, מִי הָאֹמֵר, שָׁאוּל יִמְלֹךְ עָלֵינוּ: תְּנוּKL הָאֲנָשִׁים, וּנְמִיתֵם.

13

καὶ εἶπεν Σαουλ οὐκ ἀποθανεῗται οὐδεὶς ἐν τῇ ἡμέρᾳ ταύτῃ ὅτι σήμερον κύριος ἐποίησεν σωτηρίαν ἐν Ισραηλ

And Saul said, No man shall die this day, for to-day the Lord has wrought deliverance in Israel.

And Saul said: No man shall be killed this day, because the Lord this day hath wrought salvation in Israel:

And Saul said, There shall not a man be put to death this day: for to day the Lord hath wrought salvation in Israel.

But Saul said, “No man shall be put to death on this day, for today Yahweh has accomplished salvation in Israel!”

וַיֹּאמֶר שָׁאוּל, לֹא-יוּמַת אִישׁ בַּיּוֹם הַזֶּה: כִּי הַיּוֹם עָשָׂה- יְהוָה תְּשׁוּעָה, בְּיִשְׂרָאֵל.

14

καὶ εἶπεν Σαμουηλ πρὸς τὸν λαὸν λέγων πορευθῶμεν εἰς Γαλγαλα καὶ ἐγκαινίσωμεν ἐκεῗ τὴν βασιλείαν

And Samuel spoke to the people, saying, Let us go to Galgala, and there renew the kingdom.

And Samuel said to the people: Come and let us go to Galgal, and let us renew the kingdom there.

Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there.

Then Samuel said to the people, “Come, now let’s go to Gilgal, and we will renew the kingship there.”

וַיֹּאמֶר שְׁמוּאֵל אֶל-הָעָם, לְכוּ וְנֵלְכָה הַגִּלְגָּלKM; וּנְחַדֵּשׁ שָׁם, הַמְּלוּכָה.

15

καὶ ἐπορεύθη πᾶς ὁ λαὸς εἰς Γαλγαλα καὶ [ἔχρισεν Σαμουηλ] ἐκεῗ τὸν Σαουλ εἰς βασιλέα ἐνώπιον κυρίου ἐν Γαλγαλοις καὶ ἔθυσεν ἐκεῗ θυσίας [καὶ] εἰρηνικὰς ἐνώπιον κυρίου καὶ X εὐφράνθη Σαμουηλ καὶ πᾶς X Ισραηλ ὥστε λίαν

And all the people went to Galgala, and [Samuel anointed] Saul there to be king before the Lord in Galgala, and there he offered meat-offerings [and] peace-offerings before the Lord: and X Samuel and all X Israel rejoiced exceedingly.

And all the people went to Galgal, and there they made Saul king before the Lord in Galgal, and they sacrificed there victims of peace before the Lord. And there Saul and all the men of Israel rejoiced exceedingly.

And all the people went to Gilgal; and there they made Saul king before the Lord in Gilgal; and there they sacrificed sacrifices of peace offerings before the Lord; and there Saul and all the men of Israel rejoiced greatly.

So all the people went to Gilgal, and there they made Saul king before the face of Yahweh in Gilgal. Then they sacrificed sacrifices of peace-offerings there before the face of Yahweh, and Saul and all the men of Israel were extremely happy there.

וַיֵּלְכוּ כָל-הָעָם הַגִּלְגָּל, וַיַּמְלִכוּ שָׁם אֶת-שָׁאוּל לִפְנֵי יְהוָה בַּגִּלְגָּל, וַיִּזְבְּחוּ- שָׁם זְבָחִים שְׁלָמִים, לִפְנֵי יְהוָה; וַיִּשְׂמַח שָׁם שָׁאוּל וְכָל- אַנְשֵׁי יִשְׂרָאֵל, עַד-מְאֹד. פ



I Samuel CHAPTER 12

vs.1-2 - Introduction: Peaceful Transfer of Power

vs. 3-5 - Samuel’s Integrity Witnessed

vs. 6-12 - Samuel calls his people to integrity in their faith.

vs. 12-13 - Conclusion (of sorts) in vs. 12-13

vs. 14-15 - The Terms Of Blessing

vs.16-19 - The Sign of the Storm

vs. 20-22 - Reassurance of God’s Grace

vs. 23-25 - Conclusion

1 Samuel 12 – Side-by side comparison of versionsKN

V.

Septuagint

Brenton

D-R

KJV

NAW

MT

1

καὶ εἶπεν Σαμουηλ πρὸς πάντα ἄνδρα Ισραηλ ἰδοὺ ἤκουσα φωνῆς ὑμῶν εἰς πάντα ὅσα εἴπατέ μοι καὶ ἐβασίλευσα ἐφ᾽ ὑμᾶς βασιλέα

And Samuel said to all Israel, Behold, I have hearkened to your voice in all things that ye have said to me, and I have set a king over you.

And Samuel said to all Israel: Behold I have hearkened to your voice in all that you said to me, and have made a king over you.

And Samuel said unto all Israel, Behold, I have hearkenedKO unto your voice in all that ye said unto me, and have madeKP a king over you.

Then Samuel said to all Israel, “See, I have given heed to y’all’s voice – to all that y’all said to me, and I have caused a king to reign over y’all.

וַיֹּאמֶר שְׁמוּאֵל, אֶל- כָּל-יִשְׂרָאֵל, הִנֵּה שָׁמַעְתִּי בְקֹלְכֶם, לְכֹל אֲשֶׁר-אֲמַרְתֶּם לִי; וָאַמְלִיךְ עֲלֵיכֶם, מֶלֶךְ.

2

καὶ νῦν ἰδοὺ ὁ βασιλεὺς διαπορεύεται ἐνώπιον ὑμῶν κἀγὼ γεγήρακα καὶ καθήσομαι καὶ οἱ υἱοί μου ἰδοὺ ἐν ὑμῗν κἀγὼ ἰδοὺ διελήλυθα ἐνώπιον ὑμῶν ἐκ νεότητός μου [καὶ]KQ ἕως τῆς ἡμέρας ταύτης

And now, behold, the king goes before you; and I am grown old and shall restKR; and, behold, my sons are among you; and, behold, I have gone about before you from my youth X to this day.

And now the king goeth before you: but I am old and greyheaded: and my sons are with you: having then conversed with you from my youth unto this day,

And now, behold, the king walketh before you: and I am old and grayheaded; and, behold, my sons are with you: and I have walked before you from my childhood unto this day.

So I have been patrolling before your faces from my youth up to this day, but now, see the King patrolling before your faces! And as for me, I have become old and grey, but you see my sons are with y’all.

וְעַתָּה הִנֵּהKS הַמֶּלֶךְ מִתְהַלֵּךְ לִפְנֵיכֶם, וַאֲנִי זָקַנְתִּי וָשַׂבְתִּי, וּבָנַי, הִנָּם אִתְּכֶם; וַאֲנִי הִתְהַלַּכְתִּי KTלִפְנֵיכֶם, מִנְּעֻרַי עַד-הַיּוֹם הַזֶּה.

3

ἰδοὺ ἐγώ ἀποκρίθητεKU κατ᾽ ἐμοῦ ἐνώπιον κυρίου καὶ ἐνώπιον χριστοῦ αὐτοῦ μόσχον τίνος εἴληφα ἢ ὄνον τίνος εἴληφα ἢ X X X τίνα κατεδυνάστευσα ὑμῶν ἢ τίνα ἐξεπίεσα ἢ ἐκ χειρὸς τίνος εἴληφα ἐξίλασμα καὶ ὑπόδημαKV ἀποκρίθητε κατ᾽ ἐμοῦ καὶ ἀποδώσω ὑμῗν

Behold, here am I, answer against me before the Lord and before his anointed: whose calf have I taken? or whose ass have I taken? or whom of you have I X X X oppressed? or from whose hand have I taken a bribe, even to a sandal? bear witness against me, and I will make restitution to you.

behold [here] I [am]. 3Speak of me before the Lord, and before his anoin­ted, whe­ther I have taken any man's ox, or X ass: If I have wronged any man, if I have oppressed any man, if I have taken a bribe at any man's hand: and I will despise it this day, and will restore [it] to you.

Behold, [here] I [am]: witnessKW against me before the Lord, and before his anointed: whose ox have I taken? or whose assKX have I taken? or whom have I defraudedKY? whom have I oppressed? or of whose hand have I received any bribe to blindKZ mine eyes therewith? and I will restore [it] X you.

Here I am; give answer to me in the presence of Yahweh and in the presence of His Anointed: Whose cattle have I confiscated? And whose don­key have I confiscated? And whom have I extorted? Whom have I crushed? And from whose hand have I taken a bribe that I would avert my eyes on account of it? If so, I will make restitution to y’all.”

הִנְנִי עֲנוּ בִי נֶגֶד יְהוָה וְנֶגֶד מְשִׁיחוֹ, אֶת-שׁוֹר מִי לָקַחְתִּי וַחֲמוֹרLA מִי לָקַחְתִּי וְאֶת-מִי עָשַׁקְתִּי אֶת-מִי רַצּוֹתִיLB, וּמִיַּד-מִי לָקַחְתִּי כֹפֶרLC, וְאַעְלִים עֵינַי בּוֹ; וְאָשִׁיב, לָכֶם.

4

καὶ εἶπαν [πρὸς Σαμουηλ] οὐκ ἠδίκησας ἡμᾶς καὶ οὐ κατεδυνάστευ­σας [καὶ οὐκ ἔθλασας] ἡμᾶς καὶ οὐκ εἴληφας ἐκ χειρὸς οὐδενὸς οὐδέν

And they said [to Samuel], Thou hast not injured us, and thou hast not oppressed us; [and thou hast not afflicted us,] and thou hast not taken anything from any one’s hand.

And they said: Thou hast not wronged us, nor oppressed us, nor taken ought at any man's hand.

And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand.

And they said, “You have not extorted us or crushed us or confiscated anything from the hand of anyone.”

וַיֹּאמְרוּ, לֹא עֲשַׁקְתָּנוּ וְלֹא רַצּוֹתָנוּ; וְלֹא-לָקַחְתָּ מִיַּד-אִישׁ, מְאוּמָה.

5

καὶ εἶπεν [Σαμουηλ] πρὸς τὸν [λαόν]LD μάρτυς κύριος ἐν ὑμῗν καὶ X μάρτυς χριστὸς αὐτοῦ σήμερον ἐν ταύτῃ τῇ ἡμέρᾳ ὅτι οὐχ εὑρήκατε ἐν χειρί μου οὐθέν καὶ εἶπαν μάρτυς

And [Samuel] said to the [people], The Lord is witness among you, and X his anointed is witness this day, that ye have not found anything in my hand: and they said, He is witness.

And he said to them: The Lord is witness against you, and his anoint­ed is witness this day, that you have not found any thing in my hand. And they said: He is witness.

And he said unto them, The Lord is witness against you, and X his anointed is witness this day, that ye have not found ought in my hand. And they answered, He is witness.

So, he said to them, “Yahweh is a witness – and so is His Anointed – concerning y’all this day, that no [confiscated] item has been found in my possession.” And {they} said, “He is a witness.”

וַיֹּאמֶר אֲלֵיהֶם עֵד יְהוָה בָּכֶם, וְעֵד מְשִׁיחוֹ הַיּוֹם הַזֶּה--כִּי לֹא מְצָאתֶם בְּיָדִי, מְאוּמָה; וַיֹּאמֶרLE, עֵד. {פ}

6

καὶ εἶπεν Σαμουηλ πρὸς τὸν λαὸν λέγων [μάρτυς]LF κύριος ὁ ποιήσας τὸν Μωυσῆν καὶ τὸν Ααρων ὁ ἀναγαγὼν τοὺς πατέρας μῶν ἐξ XLG Αἰγύπτου

And Samuel spoke to the people, saying, The Lord who appointed Moses and Aaron [is witness], who brought our fathers up out of Egypt.

And Samuel said to the people: It is the Lord, who made Moses and Aaron, and brought our fathers out of the land of Egypt.

And Samuel said unto the people, It is the Lord that advancedLH Moses and Aaron, and that brought your fathers up out of the land of Egypt.

Then Samuel said to the people, “It is Yahweh who took action with Moses and Aaron and who brought {our} fathers up from the land of Egypt.

וַיֹּאמֶר שְׁמוּאֵל, אֶל- הָעָם: יְהוָה, אֲשֶׁר עָשָׂה אֶת-מֹשֶׁה וְאֶת- אַהֲרֹן, וַאֲשֶׁר הֶעֱלָה אֶת-אֲבֹתֵיכֶםLI, מֵאֶרֶץ מִצְרָיִם.

7

καὶ νῦν κατάστητε καὶ δικάσωLJ ὑμᾶς ἐνώπιον κυρίου [καὶ ἀπαγγελῶ ὑμῗν] τὴν πᾶσαν δικαιοσύνην κυρίου ἃ ἐποίησεν ἐν ὑμῗν καὶ ἐν τοῗς πατράσιν ὑμῶν

And now stand still, and I will judge you before the Lord; [and I will relate to you] all the righteousnessX of the Lord, the things which he has wrought among you and your fathers.

Now therefore stand up, that I may plead in judg­ment against you before the Lord, concerning all the LKkindnessX of the Lord, which he hath shewn to you, and to your fathers:

Now therefore stand still, that I may reasonLL with you before the Lord of all the righteous [acts] of the Lord, which he didLM to you and to your fathers.

So now, stand at attention, while I make a case with y’all before the face of Yahweh concerning all of Yahweh’s acts-of-righteousness which He did with y’all and with your forefathers.

וְעַתָּה, הִתְיַצְּבוּLN וְאִשָּׁפְטָה אִתְּכֶם--לִפְנֵי יְהוָה: אֵת כָּל-צִדְקוֹת יְהוָהLO, אֲשֶׁר-עָשָׂה אִתְּכֶם וְאֶת-אֲבוֹתֵיכֶם.

8

ὡς εἰσῆλθεν Ιακωβ [καὶ οἱ υἱοὶ αὐτοῦ] εἰς Αἴγυπτον [καὶ ἐταπ­είνωσεν αὐτοὺς Αἴγυ­πτος] καὶ ἐβόη­σαν οἱ πατέρες μῶνLP πρὸς κύριον καὶ ἀπέ­στειλ­εν κύρ­ιος τὸν Μωυ­σῆν καὶ τὸν Ααρων καὶ ἐξ­ήγαγενLQ τοὺς πατέρ­ας μῶν ἐξ Αἰγύπτου καὶ κατ­ῴκισεν αὐτοὺς ἐν τῷ τόπῳ τούτῳ

When Jacob [and his sons] went into Egypt, [and Egypt humbled them,] then Xour fathers cried to the Lord, and the Lord sent Moses and Aaron; and [t]he[y]LR brought Xour fathers out of Egypt, and he made them to dwell in this place.

How Jacob went into Egypt, and your fathers cried to the Lord: and the Lord sent Moses and Aaron, and brought your fathers out of Egypt: and made them dwell in this place.

When Jacob was come into Egypt, and your fathers cried unto the Lord, then the Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwellLS in this place.

When Jacob and his descendants went to Egypt {and Egypt humbled them}, then your forefathers cried out to Yahweh, and Yahweh sent Mo­ses and Aaron, and {He} brought your forefathers out from Egypt and settled them in this place.

כַּאֲשֶׁר-בָּא יַעֲקֹבLT, מִצְרָיִםLU--וַיִּזְעֲקוּ אֲבוֹתֵיכֶם, אֶל- יְהוָה, וַיִּשְׁלַח יְהוָה אֶת-מֹשֶׁה וְאֶת-אַהֲרֹן וַיּוֹצִיאוּ אֶת- אֲבֹתֵיכֶם מִמִּצְרַיִם, וַיֹּשִׁבוּםLV בַּמָּקוֹם הַזֶּה.

9

καὶ ἐπελάθοντο κυρίου τοῦ θεοῦ αὐτῶν καὶ ἀπέδοτο αὐτοὺς εἰς χεῗρας Σισαρα ἀρχιστρατήγου [Ιαβιν βασιλέως] Ασωρ καὶ εἰς χεῗρας ἀλλοφύλων καὶ εἰς χεῗρας βασιλέως Μωαβ καὶ ἐπολέμησαν ἐν αὐτοῗς

And they forgot the Lord their God, and he sold them into the hand[s] of Sisara captain of the host of [Jabis king of] Asor, and into the hand[s] of the Philistines, and into the hand[s] of the king of Moab; and XheXLW fought with them.

And they forgot the Lord their God, and he delivered them into the hand[s] of Sisara, captain of the army of Hasor, and into the hand[s] of the Philistines, and into the hand of the king of Moab, and they fought against them.

And when they forgat the Lord their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them.

But they forgot Yahweh their God, so He sold them into the control of Sisera, the army-chief of Hatzor, and into the control of the Philis­tines, and into the control of the King of Moab, and they made war upon them.

וַיִּשְׁכְּחוּ, אֶת-יְהוָה אֱלֹהֵיהֶם; וַיִּמְכֹּר אֹתָם בְּיַד סִיסְרָא שַׂר-צְבָא חָצוֹר וּבְיַד-פְּלִשְׁתִּים, וּבְיַד מֶלֶךְ מוֹאָב, וַיִּלָּחֲמוּ, בָּם.

10

καὶ ἐβόησαν πρὸς κύριον καὶ ἔλεγον ἡμάρτομεν ὅτι ἐγκατελίπομεν τὸν κύριον καὶ ἐδουλεύσαμεν τοῗς Βααλιμ καὶ τοῗς ἄλσεσιν καὶ νῦν ἐξελοῦ ἡμᾶς ἐκ χειρὸς ἐχθρῶν ἡμῶν καὶ δουλεύσομέν σοι

And they cried to the Lord, and said, We have sinned, for we have forsaken the Lord, and have served X Baalim and the groves: and now deliver us out of the hand of our enemies, and we will serve thee.

But [afterwards] they cried to the Lord, and said: We have sinned, because we have forsaken the Lord, and have served Baalim and Astaroth: but now deliver us from the hand of our enemies, and we will serve thee.

And they cried unto the Lord, and said, We have sinned, because we have forsaken the Lord, and have served X Baalim and X Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.

Then they cried out to Yahweh and said, ‘We have sinned, for we have forsaken Yahweh, and we have served the Baals and the Ashtorahs, and now, rescue us from the control of our enemies, and we will serve You.’

וַיִּזְעֲקוּ אֶל-יְהוָה, וַיֹּאמְר[וּ]LX חָטָאנוּ, כִּי עָזַבְנוּ אֶת-יְהוָה, וַנַּעֲבֹד אֶת-הַבְּעָלִים וְאֶת-הָעַשְׁתָּרוֹת;LY וְעַתָּה, הַצִּילֵנוּ מִיַּד אֹיְבֵינוּ--וְנַעַבְדֶךָּ.

11

καὶ ἀπέστειλεν κύ­ριος τὸν Ιεροβααλ καὶ τὸν Βαρακ καὶ τὸν Ιεφθαε καὶ τὸν Σαμουηλ καὶ ἐξείλατο ὑμᾶς ἐκ χειρὸς ἐχθρῶν ὑμῶν τῶν κυκλό­θεν καὶ κατῳκεῗτε πεποιθότες

And he sent Jerobaal, and Barac, and Jephthae, and Samuel, and rescued usLZ out of the hand of Xour enemies round about, and ye dwelt in security.

And the Lord sent Jerobaal, and Badan, and Jephte, and Samuel, and delivered you from the hand of your enemies round about, and you dwelt securely.

And the Lord sent Jerubbaal, and BedanMA, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every sideMB, and ye dwelled safe.

So Yahweh sent Jerubbaal and Barak and Jepthah and Samuel, and He rescued y’all from the control your surrounding enemies, and they settled down confidently.

וַיִּשְׁלַח יְהוָה אֶת- יְרֻבַּעַל וְאֶת-בְּדָןMC, וְאֶת-יִפְתָּח וְאֶת- שְׁמוּאֵל; וַיַּצֵּל אֶתְכֶם מִיַּד אֹיְבֵיכֶם, מִסָּבִיב, וַתֵּשְׁבוּ, בֶּטַח.

12

καὶ εἴδετε ὅτι Ναας βασιλεὺς υἱῶν Αμμων ἦλθεν ἐφ᾽ ὑμᾶς καὶ εἴπατε XX οὐχί ἀλλ᾽ ἢ ὅτι βασιλεὺς βασιλεύσει ἐφ᾽ ἡμῶν καὶ κύριος ὁ θεὸς μῶν βασιλεὺς μῶν

And ye saw that Naas king of the children of Ammon came against you, and ye said XX, Nay, none but a king shall reign over us; whereas the Lord Xour God is Xour king.

But seeing that Naas king of the children of Ammon was come against you, you said to me: Nay, but a king shall reign over us: whereas the Lord your God was your king.

And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the Lord your God was your king.

Then y’all saw that Nahash, King of the descendants of Ammon was coming against you, and y’all said to me, ‘None but a king shall reign over us,’ when Yahweh, your God was your king.

וַתִּרְאוּ, כִּי-נָחָשׁ מֶלֶךְ בְּנֵי-עַמּוֹן בָּא עֲלֵיכֶם, וַתֹּאמְרוּ לִי, לֹא כִּי-מֶלֶךְ יִמְלֹךְ עָלֵינוּ: וַיהוָה אֱלֹהֵיכֶם, מַלְכְּכֶם.

13

καὶ νῦν ἰδοὺ ὁ βασιλεύς ὃν ἐξελέξασθε X X XMD καὶ ἰδοὺ δέδωκεν κύριος ἐφ᾽ ὑμᾶς βασιλέα

And now behold the king whom ye have chosen X X X; and behold, the Lord has set a king over you.

Now therefore [your] king is here, whom you have chosen and desired: Behold the Lord hath given X you a king.

Now therefore behold the king whom ye have chosen, [andME] whom ye have desiredMF! and, behold, the Lord hath setMG a king over you.

So now, see the king whom y’all have chosen – whom y’all requested, and see, Yahweh has granted a king over y’all.

וְעַתָּה, הִנֵּה הַמֶּלֶךְ אֲשֶׁר בְּחַרְתֶּם--אֲשֶׁר שְׁאֶלְתֶּם; וְהִנֵּה נָתַן יְהוָה עֲלֵיכֶם, מֶלֶךְ.

14

ἐὰν φοβηθῆτε τὸν κύριον καὶ δουλεύσητε αὐτῷ καὶ ἀκούσητε τῆς φωνῆς αὐτοῦ καὶ μὴ ἐρίσητε τῷ στόματι κυρίου καὶ ἦτε καὶ ὑμεῗς καὶ X ὁ βασιλεὺς ὁ βασιλεύων ἐφ᾽ ὑμῶν ὀπίσω κυρίου πορευόμενοιMH

If ye should fear the Lord, and serve him, and hearken to his voice, and not resist the mouth of the Lord, and X X ye and X your king that reigns over you should follow the Lord, well.

If you will fear the Lord, and serve him, and hearken to his voice, and not provoke the mouth of the Lord: then shall both you, and X the king who reign­eth over you, be followers of the Lord your God.

If ye will fear the Lord, and serve him, and obeyMI X his voice, and not rebel against the commandment of the Lord, then shall both ye and also the king that reigneth over you [continue] following the Lord your GodMJ:

If y’all are respectful of Yahweh and serve Him and give heed to His voice and don’t rebel against the mouthpeice of Yahweh, then y’all – both you and also the king who reigns over y’all – may continue following Yahweh your God.

אִם-תִּירְאוּMK אֶת- יְהוָה, וַעֲבַדְתֶּם אֹתוֹ וּשְׁמַעְתֶּם בְּקוֹלוֹ, וְלֹא תַמְרוּML, אֶת-פִּי יְהוָה--וִהְיִתֶםMM גַּם- אַתֶּם, וְגַם-הַמֶּלֶךְ אֲשֶׁר מָלַךְ עֲלֵיכֶם, אַחַר, יְהוָה אֱלֹהֵיכֶם.MN

15

ἐὰν δὲ μὴ ἀκούσητε τῆς φωνῆς κυρίου καὶ ἐρίσητε τῷ στόματι κυρίου καὶ ἔσται χεὶρ κυρίου ἐπὶ ὑμᾶς καὶ ἐπὶ τὸν βασιλέα ὑμῶν

But if ye should not hearken to the voice of the Lord, and ye should resist the mouth of the Lord, then shall the hand of the Lord be upon you and upon your king.

But if you will not hearken to the voice of the Lord, but will rebel against his word[s] X, X the hand of the Lord shall be upon you, and upon your fathers.

But if ye will not obey X the voice of the Lord, but re­bel against the com­mandment of the Lord, then shall the hand of the Lord be against you, as [it was] against your fathers.

However, if y’all do not give heed to the voice of Yahweh – if y’all rebel against the mouthpeice of Yahweh, then the hand of Yahweh will be against y’all and against your {king}.

וְאִם-לֹא תִשְׁמְעוּ בְּקוֹל יְהוָה, וּמְרִיתֶם אֶת-פִּי יְהוָה--וְהָיְתָה יַד-יְהוָה בָּכֶם, וּבַאֲבֹתֵיכֶםMO.

16

καὶ νῦν κατάστητε καὶ ἴδετε τὸ ῥῆμα τὸ μέγα τοῦτο ὃ ὁ κύριος ποιήσει ἐν ὀφθαλμοῗς ὑμῶν

And now stand still, and see this great thing, which the Lord will do before your eyes.

Now then stand, and see this great thing which the Lord will do in your sight.

Now therefore stand and see this great thing, which the Lord will do before your eyes.

Moreover, y’all stand at attention now and watch this great thing that Yahweh does before your eyes.

גַּם-עַתָּה הִתְיַצְּבוּMP וּרְאוּ, אֶת-הַדָּבָר הַגָּדוֹל הַזֶּה, אֲשֶׁר יְהוָה, עֹשֶׂה לְעֵינֵיכֶם.

17

οὐχὶ θερισμὸς πυρῶν σήμερον ἐπικαλέσομαι κύριον καὶ δώσει φωνὰς καὶ ὑετόν καὶ γνῶτε καὶ ἴδετε ὅτι ἡ κακία ὑμῶν μεγάλη ἣν ἐποιήσατε ἐνώπιον κυρίου αἰτήσαντες ἑαυτοῗς βασιλέα

Is it not wheat-harvest to-day? I will call upon the Lord, and he shall send thunder and rain; and know ye and see, that your wickedness is great which ye have wrought before the Lord, having asked for yourselves a king.

Is it not wheat harvest today? I will call upon the Lord, and he shall send thunder and rain: and you shall know and see that you yourselves have done a great evil in the sight of the Lord, in desiring a king over you.

Is it not wheat harvest to day? I will call unto the Lord, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king.

Isn’t it wheat harvest today? I will call out to Yahweh, and He will issue thunders and rain. Then y’all will know and see that your wickedness which y’all committed by asking a king for yourselves is a big deal in the eyes of Yahweh.”

הֲלוֹא קְצִיר- חִטִּים, הַיּוֹם--אֶקְרָא אֶל-יְהוָה, וְיִתֵּן קֹלוֹת וּמָטָר; וּדְעוּ וּרְאוּ, כִּי- רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם בְּעֵינֵי יְהוָה, לִשְׁאוֹל לָכֶם, מֶלֶךְ. {ס}

18

καὶ ἐπεκαλέσατο Σαμουηλ τὸν κύριον καὶ ἔδωκεν κύριος φωνὰς καὶ ὑετὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἐφοβή­θησαν πᾶς ὁ λαὸς τὸν κύριον σφόδρα καὶ τὸν Σαμουηλ

And Samuel called upon the Lord, and the Lord sent thunders and rain in that day; and all the people feared greatly the Lord and Samuel.

And Samuel cried unto the Lord, and the Lord sent thunder and rain that day. 19 And all the people greatly feared the Lord and Samuel.

So Samuel called unto the Lord; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel.

Then Samuel called out to Yahweh, and Yahweh issued thunders and rain throughout that day. And all the people became very afraid of Yahweh – and of Samuel,

וַיִּקְרָא שְׁמוּאֵל אֶל- יְהוָה, וַיִּתֵּן יְהוָה קֹלֹת וּמָטָר בַּיּוֹם הַהוּא; וַיִּירָא כָל- הָעָם מְאֹד אֶת- יְהוָה, וְאֶת-שְׁמוּאֵל.

19

καὶ εἶπαν πᾶς ὁ λαὸς πρὸς Σαμ­ουηλ πρόσευξαι ὑπὲρ τῶν δούλων σου πρὸς κύριον θεόν σου καὶ οὐ μὴ ἀποθάνωμεν ὅτι προστεθείκαμεν πρὸς πάσας τὰς ἁμαρτίας ἡμῶν κακίαν αἰτήσαντες ἑαυτοῗς βασιλέα

And all the people said to Samuel, Pray for thy servants to the Lord thy God, and let us not die; for we have added to all our sins [this] iniquity, in asking for us a king.

And all the people said to Samuel: Pray for thy servants to the Lord thy God, that we may not die, for we have added to all our sins [this] evil, to ask for X a king.

And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not: for we have added unto all our sins [this] evil, to ask us a king.

and all the people said to Samuel, “Pray on behalf of your servants to Yahweh your God, that we might not die, for we have added wickedness on top of all our sins by asking a king for ourselves!”

וַיֹּאמְרוּ כָל-הָעָם אֶל-שְׁמוּאֵל, הִתְפַּלֵּל בְּעַד-עֲבָדֶיךָ אֶל- יְהוָה אֱלֹהֶיךָ--וְאַל-נָמוּת: כִּי- יָסַפְנוּ עַל-כָּל- חַטֹּאתֵינוּ רָעָה, לִשְׁאֹל לָנוּ מֶלֶךְ.

20

καὶ εἶπεν Σαμουηλ πρὸς τὸν λαόν μὴ φοβεῗσθε ὑμεῗς πεποιήκατε τὴν πᾶσαν κακίαν ταύτην πλὴν μὴ ἐκκλίνητε ἀπὸ ὄπισθεν κυρίου καὶ δουλεύσατε τῷ κυρίῳ ἐν ὅλῃ καρδίᾳ ὑμῶν

And Samuel said to the people, Fear not: ye have indeed wrought all this iniquity; only turn not from following the Lord, and serve the Lord with all your heart.

And Samuel said to the people: Fear not, you have done all this evil: but yet depart not from following the Lord, but serve the Lord with all your heart.

And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart;

Then Samuel said to the people, “Don’t be afraid: Y’all indeed have done all this wick­edness, however, don’t y’all turn away from following Yahweh, rath­er, serve Yahweh with all your heart.

וַיֹּאמֶר שְׁמוּאֵל אֶל- הָעָם, אַל-תִּירָאוּ- -אַתֶּם עֲשִׂיתֶם, אֵת כָּל-הָרָעָה הַזֹּאת; אַךְ, אַל-תָּסוּרוּ מֵאַחֲרֵי יְהוָה, וַעֲבַדְתֶּם אֶת-יְהוָה, בְּכָל-לְבַבְכֶם.

21

καὶ μὴ παραβῆτε X ὀπίσω τῶν μηθὲνMQ [ὄντων] οἳ οὐ περανοῦσιν [οὐθὲν] καὶ [οἳ] οὐκ ἐξελοῦνται ὅτι οὐθέν εἰσιν

And turn not aside X after the [gods that are] nothing, who will do [nothing], and will not deliver you, because they are nothing.

And turn not aside after vain thing[s] which shall never profit [you], nor deliver [you], because they are vain.

And turn ye not aside: for then should ye go after vainMR thing[s], which cannot profitMS nor deliver; for they are vain.

So, don’t turn away for following the empty-thing[s] (which won’t benefit or rescue, because they are empty),

וְלֹא, תָּסוּרוּ: כִּי אַחֲרֵי הַתֹּהוּ, אֲשֶׁר לֹא-יוֹעִילוּ וְלֹא יַצִּילוּ--כִּי-תֹהוּMT הֵמָּה.

22

ὅτι οὐκ ἀπώσεται κύριος τὸν λαὸν αὐτοῦ διὰ τὸ ὄνομα αὐτοῦ τὸ μέγα ὅτι ἐπιεικέως κύριος προσελάβετο ὑμᾶς αὑτῷ εἰς λαόν

For the Lord will not cast off his people for his great name’s sake, because the Lord graciously took you to himself for a people.

And the Lord will not forsake his people for his great name's sake: because the Lord hath sworn to make you his people.

For the Lord will not forsakeMU his people for his great name's sake: because it hath pleased the Lord to make you his people.

because Yahweh will not leave His people, on account of His great reputation, for Yahweh determined to make y’all into a people belonging to Him.

כִּי לֹא-יִטֹּשׁ יְהוָה, אֶת-עַמּוֹ--בַּעֲבוּר, שְׁמוֹ הַגָּדוֹל: כִּי הוֹאִיל יְהוָה, לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם.

23

καὶ ἐμοὶ μηδαμῶς τοῦ ἁμαρτεῗν τῷ κυρίῳ ἀνιέναι τοῦ προσεύχεσθαι περὶ ὑμῶν καὶ δουλεύ­σω τῷ κυρίῳ καὶ δείξω ὑμῗν X τὴν ὁδὸν τὴν ἀγαθὴν καὶ τὴν εὐθεῗαν

And far be it from me to sin against the Lord in ceasing to pray for you: but I will serve the Lord, and shew you X the good and the right way.

And far from me be [this] sin against the Lord, that I should cease to pray for you, and I will teach you X the good and right way.

Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you X the good and the right way:

Furthermore, as for me, it would be a disgrace for me to sin against Yahweh by ceasing to pray in y’all’s behalf. I will also instruct y’all in the good and right way.

גַּם אָנֹכִי, חָלִילָהMV לִּי מֵחֲטֹא לַיהוָה--מֵחֲדֹל, לְהִתְפַּלֵּלMW בַּעַדְכֶם; וְהוֹרֵיתִי אֶתְכֶם, בְּדֶרֶךְ הַטּוֹבָה וְהַיְשָׁרָה.

24

πλὴν φοβεῗσθε τὸν κύριον καὶ δουλεύσατε αὐτῷ ἐν ἀληθείᾳ καὶ ἐν ὅλῃ καρδίᾳ ὑμῶν ὅτι εἴδετε ἃ ἐμεγάλυνεν μεθ᾽ ὑμῶν

Only fear the Lord, and serve him in truth and with all your heart, for ye see what great thing[s he has wrought] with you.

Therefore fear the Lord, and serve him in truth and with your whole heart, for you have seen the great [works] which [he hath done] among you.

Only fear the Lord, and serve him in truthMX with all your heart: for consider how great thing[s he hath done] for you.

Just respect Yahweh, and serve Him in truth {and} with all your heart, because, look at what He has made great with y’all!

אַךְ יְראוּ אֶת- יְהוָה, וַעֲבַדְתֶּם אֹתוֹ בֶּאֱמֶת--בְּכָל-לְבַבְכֶם: כִּי רְאוּ, אֵת אֲשֶׁר- הִגְדִּל עִמָּכֶם.

25

καὶ ἐὰν κακίᾳ κακοποιήσητε καὶ ὑμεῗς καὶ ὁ βασιλεὺς ὑμῶν προστεθήσεσθεMY

But if ye continue to do evil, then shall X ye and your king be consumed.

But if you will still do wicked­ly: both you and your king shall perish [together].

But if ye shall still do wickedly, ye shall be consumedMZ, both ye and your king.

But if y’all continue to do evil, both y’all and your king will be swept away.”

וְאִם-הָרֵעַ, תָּרֵעוּ- -גַּם-אַתֶּם גַּם- מַלְכְּכֶם, תִּסָּפוּ. פ



Click Here to view the next six chapters of I Samuel.

1Antiquities l. 6. c. 1. sect. 4.

2“[T]he most probable opinion is, that so many yeares were alreadie expired, since the first remooue of the Arke to Kiriathiearim, unto the solemne time here mentioned of the conuersion, and returning of the people to God, and forsaking of their filthie idols.” ~Willett (Goldman, Tsumura, Gill, and Henry agreed with this assessment.)

3Procopius Gazaeus observes, from ‘aster’, a star; but the word signifies flocks of sheep… female deities, such as with other nations went by the name of Juno, Venus, &c. so the Arabic version,"the idols of the women ye secretly worship.'' ~John Gill

4Nowhere else in the Bible does that happen again, so there is some conjecture as to what it meant.

5Gill added another possible meaning gleaned from Rashi: “and of the atonement and expiation of their sins, which passed away as water to be remembered no more” Henry liked this position and supported it from 2 Sam. 14:14.

6Note every instance of “drawing” water up to this point: Gen. 24:11-20, 43-45; Deut. 29:10; Josh. 9:21-27; Ruth 2:9

7This was suggested by Goldman and Gill. Other Bible scholars (Abarbinel, Gill) argue that the Jews didn’t have to do any fighting at all, but v.11 seems to indicate they did kill some in battle.

8according to Jewish tradition in the Targum and Josephus’ Antiquities 6.3.1

9David Tsumura, in the New International Commentary on the Old Tes­tament. John Gill and Keil & Delitzsch agreed with this, but Andrew Willett argued against “the usuall interpretation, which taketh Bethel for a proper name” and for translating (“House of God”) rather than transliterating (“Beth-el”) the name, citing Junius for support.

10[T]he whole sequence assumes a landscape of several sacred locations” ~D.E. Fleming, quoted by Tsumura

11“[T]hough he were but a Levite, and so ordinarily was not to offer sacrifice; yet by the extraordinarie calling of a Pro­phet, he had warrant to do it: and therefore it is said afterward, v. 17. that he built an altar unto God. So the Prophet Elias also offered sacrifice, 1 Ki. 18. this is also the opinion of D. Kimchi… [Despite the prohibition in Deuteronomy against building an altar anywhere but where God appointed His tabernacle, Samuel’s construction of an altar in Ram­ah instaed of Kiriath Jearim was warranted by reason of] no certen place beeing yet appointed for the resiance of the Arke [it being kept in a private residence], and the propheticall & extraordinarie direction that Samuel had.” ~Willett

12Kimchi, Goldman, Kirkpatrick, and Gill solved the problem by saying that this peaceful time was only during Samuel’s active judgeship, but Keil & Delitzsch noted, “this is at variance with v.15, where Samuel is said to have judged Israel all the days of his life.”

13“The somewhat idealized picture of domestic stability and of territorial integrity is manifestly intended to demonstrate the sufficiency of the old theocratic order which is about to be called in question.” ~R.P. Gordon, quoted by Tsumura

14Gill mentions a Jewish tradition in Pirke Abot, c. 5. sect. 21, that one can be properly called an old man when he is in his 60’s. Goldman’s estimate of Samuel’s age at this time, in the Soncino Books of the Bible, is also in the 60’s, which seems more reasonable than the medieval Jewish tradition that Samuel was only in his 40’s or that of JFB & Matthew Henry that he was in his 50’s. Abarbinel, argued for an even older age of being in his 70’s. Ultimately it’s all conjecture.

15cf. Matthew Henry: [H]e made them judges, assistants to him awhile, and afterwards deputies under him at Beersheba,and Keil & Delitzsch: [T]hey were simply to support their father in the administration of justice... Samuel had no intention of laying down his office...”

16Josephus, Junius, and Willett supported this position citing the frequent phrase “Dan to Beer-sheba” as a merismus (even without the mention of Dan) for the whole territory of Israel.

17cf. Zech. 14:9 “And the LORD will be king over all the earth...” (NKJV)

18cf. Tsumura, quoting Baldwin: “[T]he use of the term mishpat here possibly has… ‘an element of satire’ in the worldplay involving mishpat and the related terms (vv. 5, 9).”

19not... a just and honest right of a king to do these things, for his right is quite otherwise described in that part of Moses's law which concerns the king's duty, but such a right as the kings of the nations had then acquired” ~M. Henry

20“[T]he ideological struggle [against monarchy] had been in process since the times of Gideon (see Judg. 8:22-23… 9:22) and Saul, and even from before the conquest [of Canaan], for example, among the Hivite Gibeonite cities (Joshua 9)...” ~Tsumura, quoting Weinfeld

21God had decreed by this occasion to set a King over his people, as he promised to Abraham, that Kings should come of his seed, Gen. 17.17... the people offended, because they asked him after a preposterous manner, not expecting the authoritie of God: therefore the Lord is said, to have given them a King in his anger, Hosh. 13.11. their request was then against the revealed will of God, though God in his secret counsell had so determined.” ~Willett
God had intimated to them in the law that, in due time, Israel should have a king (Deut. 17), and perhaps they had some intimation that the time was at hand; but they are all in haste: We, in our day, will have this king over us.” Could they but have waited ten or twelve years longer they would have had David, a king of God's giving in mercy, and all the calamities that attended the setting up of Saul would have been prevented. Sudden resolves and hasty desires make work for a long and leisurely repentance.~M. Henry

22The rest of this quote runs as follows and forms the basis of my 3-point outline: “Secondly, he should faile in the ende: abusing these things to his pleasure, and giving them to his servants and fauorites, not applying them to the common profit and benefite of the Commonwealth. Thirdly, in respect of their persons, he should use them altogether, as servants, v. 17. (putting them to base and servile offices) not as free subiects, such as they were in time of the Judges, and their other gouernours.

23The foremost use of this term in the Bible is in the context of the special incense used in worshipping God (Exod. 30:25, 33, 35; 37:29; 1 Chr. 9:30). There’s also one citation concerning perfumes in pagan sexual rites in Isa. 57:9 and a couple more non-specific references to a perfumer named Hananiah (Neh. 3:8 - perhaps one of the priests mentioned in Ezra 10 and Neh. 12).

24published at http://history.wisc.edu/sommerville/367/Vindiciae.htm

25Prov. 20:10,23, cf. Deut. 25:13

26As well as of all the people!

27The 1 c. pl. ‘we’ is frequently used in the following short speech. The Lord fought his battle before (7:10), but now the people are concerned with their own battle! … This is the beginning of a new distrust by the Israelites of their covenant God… [Note the difference between] ‘to fight the Lord’s battles’ (18:17; 25:28) and ‘to fight our battles’ (2 Chr. 32:8).” ~Tsumura

28This is… probably the main, underlying motive of the request for a king… a king would be able to mobilize the whole people behind him, whereas before only those immediately attacked had resisted and the rest of the tribes had refrained from helping them.’” ~Goldman, quoting Ralbag

29“… 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.

30Delitzsch: “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.”

31Goldman/Soncino, Matthew Henry, Tsumura (NICOT), but notably, Delitzsch, who seemed to have done the most research on the locations mentioned in this chapter, disagreed.

32“Saul was modest , but not quite accurate. His father… was a man of standing...” ~Goldman

33Willett also noted in his commentary on 1 Sam. the difference between this and the subsequent encounter between Samuel and Saul where the prophet forebore to kiss the king, and the difference between this anointing with olive oil from a “flask” (as Jehu) and David’s and Solomon’s anointings with temple oil from a “horn.” Henry added that such a flask would have contained much less oil than a horn, symbolizing a smaller unction of the Spirit than David later got.

34“[S]uch ‘greetings’ and gifts were part of the customary diplomatic acknowledgment of a king’s new position and authority.” ~Tsumura, quoting Wiseman

35Goldman’s Soncino commentary insisted that the word be translated “officer” or “residence of one of the officers.”

36e.g. Henry: “Who is their father, or instructor? Is it not God? Are they not all taught of Him? Do they not all owe their gifts to him?” Delitzsch: “have they the prophetic spirit by virtue of their birth?… If those prophets had not obtained the gift of prophecy by inheritance, but as a free gift of the Lord, it was equally possible for the Lord to communicate the same gift to Saul.” Goldman: “The proverb was probably applied to a sudden change of character in any man.” McCarter “And who (but Saul himself) is their leader?”

37Tsumura, argued against this position but didn’t convince me.

38The same thing occurs in v.25 where “all the people” [singular] is followed by a plural verb “they went.”
Cf. Matthew Henry: “Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes.
Delitzsch: “is the nation in its heads and representatives
John Gill: “the heads and elders of the people, their representatives

39e.g. Josephus, Matthew Henry, Delitzsch, Goldman, Gill

40This was also the take of Matt. Henry, Delitzsch, Ben Gershom, Tsumura (NICOT), and Jamieson Fausset & Brown. It was also Gill’s position, but he denied that it had to do with Deut. 17. Goldman suggested it was a new “constitution.”

41Josephus, Antiquities, Book 6, Chapter 4

42Josephus commented that it was the majority of the men who despised Saul.

43Tsumura reached the same conclusion I did, but Henry, Delitzsch, and Goldman saw Nahash’s assesion to the Jabesh Gileadites’ request for 7 days as mere hubris.

44Matthew Henry raised the point that there was a connection between Saul’s tribe of Benjamin and the city of Jabesh Gilead, because it was from Jabesh Gilead that wives were procured for the decimated Benjamites in Judges 21. It might be countered, however, that there would have been no relatives of those women left in Jabesh Gilead.

45Too bad he had to appeal to the people's self interest rather than their compassion and sense of justice. Perhaps Israel was in such a weak spiritual state that this was all that would appeal to them. Matthew Henry suggested that Saul was appropriating the curse of Deut. 28:31 as a Biblical judicial measure.

46It’s also interesting that even this far back before the political division of Israel (Rehoboam and Jeroboam, North and South), distinctions in troops are made between Israel and Judah. Willett suggested that this was due to Judah’s role in holding back the Philistines on the other side of the nation so they couldn’t spare as many men as other tribes could for military service on the eastern front. Henry suggested to the contrary that Judah lackednumbers, courage, or zeal.”

47Saul is mentioned as being “happy” only one other time in his life, and that is when David won the contest with Goliath and the war with the Philistines ended in victory, but even then he is not said to have rejoiced to this great an extent.

48Tsumura was the only commentator I read who cast doubt on this, but he didn’t have strong reasons.

49Goldman, in the Soncino commentary, explained “walks” instead as “attends to your needs.” Tsumura, in the NICOT commentary defined it as “to perform a function on someone’s behalf” (quoting McCarter).

50For I know your manifold transgressions And your mighty sins: Afflicting the just and taking bribes; Diverting the poor from justice at the gate.” (NKJV)

51עָשָׂה

521 Chron. 7:17The son of Ulam was Bedan.) These were the descendants of Gilead the son of Machir, the son of Manasseh.” (NKJV)

53Of course, Bedan might be the name of a Judge who wasn’t mentioned in the book of Judges (Henry, Kirkpatrick), but it would seem unlikely to use such an unknown person in a speech. Rabbinic tradition assigns this name to Samson, whose name is listed separately in some old versions, and suggests that the -dn part of the name means the tribe of “Dan,” of which Samson was, but this does not adequately account for the first letter of the name (Goldman). Junius, Pool, and Willett thought that the order of names must equate Bedan with Jair the Menashite in Judg. 10.3, but I’m skeptical. (And, for what it’s worth, Delitzsch shared my skepticism on all three counts.)

54Goldman, the NIV, and the ESV, on the other hand, interpreted this as an additional protasis (“and if you continue to follow”) with an unwritten apodosis (“then it will be well with you”). While not out of the spirit of the text, they added an awful lot of words which are not actually there.

55These words describing what it means to have God’s hand against you are added to the Lucian rescription of the Greek.

56Other translations of יאל throughout Scripture include: venture, take upon self, be willing, agree, be content, begin...

57Gill preferred the former. Delitzsch suggested along a different line that the great thing was “giving them a king.”

58אֶת־כָּל־מַעֲשֵׂה יהוָה הַגָּדֹל אֲשֶׁר עָשָׂה׃

59סףה only occurs about 14 other times in the OT, about a quarter of them referring to the destruction of Sodom, and most of the rest referring to God’s judgment on Israel, starting with Korah, Dathan and Abiram and moving on to the Babylonian exile: Gen. 18:23-24; 19:15, 17; Num. 16:26; 1 Sam. 26:10; 27:1; 1 Chr. 21:12; Ps. 40:15; Prov. 13:23; Isa. 7:20; 13:15; Jer. 12:4; Amos 3:15. (I omit the passages in Deut. which have a tradition of being tagged as forms of סףה but are traditionally translated as though forms of יסף.)

60The chiastic use of these verbs are striking: “...14fear and serve the Lord… 18the people feared… 20do not fear but serve… 24only fear and serve...”

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 7 is 4Q51 Samuela, which contains fragments of v. 1 (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 highlighted with yellow the LXX and its translation into English.

BNIV = guard, ESV = have charge of

CAlthough obliterated at this point, there is too much room between the legible words before and after this in the DSS for the text of the MT. This would support the insertion of the word “covenant” here which is in the LXX. That doesn’t change the story, for it is the same ark.

DThe letters shin and resh, which are not in the MT, appear here in the DSS, and the rest of the chapter is obliterated. Perhaps it is the second and third letter of the Hebrew relative pronoun “which,” further introducing the information about Abinadab’s house and changing nothing of the meaning. There is no relative pronoun in the LXX or Vulgate here.
Abinadab means “my father is generous”

E“Not as priest, but as guardian of the ark.” ~Goldman

FLucian recension of the LXX reads epestreyen (“turned unto”)

GNASB/NIV = remained, ESV = was lodged

Hנָהָה, to lament or complain ([Only other Hebrew Bible occurrances are] Mic. 2:4; Eze. 32:18). ‘The phrase, to lament after God, is taken from human affairs, when one person follows another with earnest solicitations and complaints, until he at length assents. We have an example of this in the Syrophenician woman in Matt 15.’” (Keil & Delitzsch, quoting Seb. Schmidt)

IThe phrase “all the house of Israel” which occurs here and in the next verse only occurs 10 other places in the Hebrew Bible: Exod. 40:38; Lev. 10:6; Num. 20:29; Jer. 13:11; Ezek. 3:7; 5:4; 20:40; 36:10; 37:11; 39:25.

JOf the 9 other times this phrase “after Yahweh” occurs in the Hebrew Bible, three include the verb “went/walked” (Num. 32:12; 2 Chr. 34:31; Hos. 11:10, and six are like this instance which omit the verb (Deut. 1:36; 13:5; Jos. 14:8-9, 14; 1 Ki. 11:6), but all are descriptions of faith.

KNASB = remove, NIV = rid

Lthe turning of the people to the Lord their God had already inwardly commenced, and indeed, as the participle שָׁבִים expresses duration” ~K&D

MCf. Psalm 78:8, 2 Chron. 30:19

NNASB = sons, NIV omits, ESV = people (same in vs. 6, 7, 8)

O"Samuel appointed Mizpeh, i.e., Nebi Samwil, on the western boundary of the tribe of Benjamin (see Josh. 18:26), as the place of meeting, partly no doubt on historical grounds, viz., because it was there that the tribes had formerly held their consultations respecting the wickedness of the inhabitants of Gibeah, and had resolved to make war upon Benjamin (Jdg. 20:1.), but still more no doubt, because Mizpeh, on the western border of the mountains, was the most suitable place for commencing the conflict with the Philistines." ~K&D

PThe word “there” is missing in the Septuagint as well as a couple of Hebrew manuscripts and Latin and Syriac editions; the story is not changed by its omission.

Q“Privative min… lit., ‘from’...” ~Tsumura cf. Psalm 28:1 “It is to you, Yahweh, my landmark-rock, that I call. You must not be silent in regard to me. If you sit still in regard to me, then I will be [in] the same [boat] with those who go down the pit.” (NAW)

RMasorite scribes have suggested adding a 3rd person singular pronomial suffix (“it”) by adding a vav (Qere = וַיַּעֲלֵהוּ) or a long “u” vowel under the final letter (as the BHS did here). There is such a pronoun there in the Septuagint and Vulgate. On the next two words, cf. Psalm 51:19, the only other verse in the Hebrew Bible with both ‘olah and caliyl.
Gill noted: the whole of it was burnt, skin and all, whereas the skin was the priest's in other burnt offerings; and... the word being feminine, the Jews gather from hence, as Jarchi notes, that females might be offered at a private altar.
K&D add: "
כָּלִיל is not synonymous with עֹולָה, but simply affirms that the lamb was offered upon the altar without being cut up or divided”

Scf. Psalm 99:6

TOther Greek versions from the 2nd and 4th centuries follow the MT with an active verb with a singular subject followed by a plural object: Aquila = efagedainisen autouV (“he devoured(?) them”), Theodotian = exesthsen autouV (“he ousted them”)

UESV = mighty sound

VNASB/NIV = routed, ESV = defeated

Wcf. when the LORD threw the Egyptian army into “confusion” in Ex. 14:24

XNIV = slaughtering

YJosephus (Antiqu. 6.2.2) calls this place Corraea and the “boundary of the Philistines’ flight;” and in the Targum it is Bethsaron, which signifies a fruitful field or champaign country.

ZIn the 2nd century AD, instead of transliterating the Hebrew word into Greek (Shen), Symmachus translated it akrw­thriou (“high point”), for the Hebrew word shen means “tooth/sharp point/cliff.” The Syriac and LXX editors came up with “old place” under the assumption that the root is ישן, as Tsumura put it, “the semi-vowel [y] assimilating to the following consonant.” Commentators McCarter and R.P. Gordon followed by Tsumura therefore translated it “Jeshen” (or some spelling variant thereof), noting a person by that name in 2. Sam. 23:32. Willet’s commentary is: “The most make it the proper name of a place, and call it ‘Shen’ (Chaldee ‘Sinai’)... But I rather assent unto Junius, which translateth it scopulum, a rocke, or rather the crag of a rocke; which hangeth ouer like a tooth, for so shen signifieth: and so Pagnine here readeth: and it appeareth to be so upon these reasons: 1. because this word shen is so taken [in 1 Sam.] 14:5. 2. in the former v[erse] the name of this rocke is set down, it is there called Bethcar: and hereunto Josephus consenteth, who saith, that this stone was set up among the Coreans (whence Bethcar hath the name) in the coasts of the Philistims.” (John Gill agreed with this.)

AANASB/NIV = thus far, ESV = ‘till now

AB“… has both spacial and temporal significances… Both interpretations are not only possible but also probably intended by Samuel.” ~Tsumura (cf. Paul’s similar statement in Acts 26:22)

ACNASB = border, NIV/ESV = territory

AD“While Samuel lived, Saul beeing king, the Israelites were much anoyed by the Philistims, as is shewed in the 13. and 14. chapters: therefore this must so be understood, that the Philistims inuaded not Israel to inlarge their bounds,* and to take from them their cities, nor yet obtained any victorie ouer Israel: yet the Philistims had their garrisons, and maintained and kept that which they had gotten: as it is evident, c. 10.5. and 13.3.” ~Willett

AENIV = power

AF“How [is] Samuel said to have judged Israel all the days of his life, seeing while he lived Saul was made king? 1. Although Saul were anointed king by Samuel, who lived divers yeares after Sauls election to the kingdome;* yet Samuel altogether gave not ouer the regiment, but continually watched ouer the people, to direct them in the ways of the Lord. Osiand. 2. And therefore Saul and Samuel are joyned together, c. 11.7 ‘Whosoever commeth not after Saul and Samuel, so shall his oxen be served.’ Hereof also it is, that Act. 13.21. fourtie yeares of gouernment are given unto Saul and Samuel joyntly, as having one common and joynt administration of the kingdome.” ~Willett

AG“But here this doubt ariseth, how Samuel could absent himself from the Lords house, & keepe at Ramah, seeing he was consecrated unto God by his mother, during his life, c. 1.28. Some thinke, that it was lawfull for Samuel, when the time of his ministerie and service was ouer, to goe unto his owne house: Pellican. but Annahs vow was more strict, for she did give him so unto the Lord, that he should abide there for ever, c. 1.22. and if he had departed from the Lords house, when his course of serving had beene past, he had beene no more tied, then other common Levites. 3. Therefore the better solution is, that so long as the house of God was knowne to be at Shiloh, Samuel was bound unto that place by his vow: but now Shiloh beeing desolate, and no certaine place appointed of God, where the Arke should be setled, Samuel in that behalfe was freed of his vow, with the which, necessitie in this case dispensed. Borr. The like we read of the sons of Rechab, who were bound by their fathers vowe to dwell in tents: yet in case of necessitie, when the host of the Chaldeans had inuaded the land, they went to dwell in Ierusalem for feare of the enemie. Ierem. 35.11. 4. Further it may be answered, that vowes so long hold, till Gods pleasure be otherwise knowne: Samuel beeing now called to be a Judge, could not be confined to a certaine place: God therefore dispensed with that vow.” ~Willett

AH Every other instance of this noun means the annual season of “spring” (2 Sam. 11:1; 1 Ki. 20:22, 26; 1 Chr. 20:1; 2 Chr. 36:10), but the pronomial suffix leads most folks away from that interpretation.

AIMy 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 this chapter is 4Q51Samuela, which contains fragments of vs. 7-20 (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.

AJAQ = eklinan ... pleonexiaV. S = meteklinon akolouqounteV th pleonexia. These early-AD versions emphasize the injustice with the translation of pleon- “more than necessary,whereas the LXX version from the late-BC may be using a technical term for “bribe” which emphasizes how it “seals the deal.”

AKMasorite scribes suggested the spelling be amended by adding a yodh between the end of the noun and the final prepositional prefix (בִּדְרָכָיו) making it more clear that the noun “ways” was plural instead of singular. The Targums, Syriac, and Vulgate, as well as all the standard English translations pluralize “ways,” but the Septuagint stands with the singular in the Masoretic Text. I don’t see that it makes any difference in meaning.

ALThe Septuagint as well as several Hebrew manuscripts and one of the Targums have an “and” here. It doesn’t make a difference in meaning, though.

AMLXX literally make out to be nothing” cf. S=apedokimasan “dismiss from consideration”

ANNASB/NIV = “listen to, ESV “obey” (same in vs. 9, 19, & 22)

AOKittel noted that there are a couple of Hebrew and Greek manuscripts which, along with the Syriac, add “land of” before “Egypt,” but this makes no difference in meaning except perhaps to clarify what might already be inferred, that it was deliverance out of a geographical region that is being emphasized rather than escape from a particular ethnic group (Egyptians).

APNASB/NIV/ESV = “warn”

AQNASB = “tell,” NIV = “let them know”

ARNASB = “procedure,” NIV = “what he will do,” ESV = “way[s],” Lit. “judging” (also in v.11)

ASThe DSS inserts a marker (את) that the next word is the object rather than the subject of the verb. Since that can already be discerned without that marker, it makes no difference in translation.

ATNASB = “place” NIV = “make serve”

AUThe DSS only has room for four letters for this word, which could still spell “in the chariot of”

AVThis word ends with a mem in the DSS, matching the DSS which is a plural participle rather than a verb.

AWThe LXX appears to have translated according to known military ranks “captain” and “centurion” rather than use the literal numbers in the Hebrew text.

AXNASB, NIV, ESV = “plow”

AYNASB, NIV, ESV = “equipment”

AZJFB: the greatest and smallest military officers are mentioned”

BAThis noun only here and Gen. 45:6 and Exod. 34:21

BB“Verse 12 as a whole … seems to refer to the professions of three classes in society: soldiers – farmers – artisans.” ~Tsumura

BCNASB, NIV, ESV = “perfumers”

BDOnly 3 other places in the Hebrew Bible, all having to do with slaughtering meat: 1 Sam. 25:11; Ps. 44:23; Jer. 12:3

BENASB/NIV = “olive groves,” ESV = “olive orchards”

BFS = sporimagrain-fields”

BGNIV, ESV = “grain”

BHeunuch; here it is used in a wider sense for the royal chamberlains.” ~K&D

BIThe DSS uses a synonymous Hebrew word for female slave, אמהתיכם, perhaps the only distinction in meaning being that the word in the MT has a greater connotation of being a domestic or close to the family.

BJThe LXX has a word here for “cattle” which makes more sense in parallel with “donkeys” and is picked up in the NIV. The DSS is obliterated at this point, but there is a Hebrew word meaning “cattle” with a close spelling, בקר
K&D note: “
The word בַּחוּרֵיכֶם, between the slaves (men-servants and maid-servants) and the asses, is very striking and altogether unsuitable; and in all probability it is only an ancient copyist's error for בִּקְרֵיכֶם, your oxen, as we may see from the lxx rendering, τὰ βουκόλια.
If so, it would be the only time that the LXX translates
bqrim as βουκόλια, the other 3 times being μόσχων (2 Chr. 4:3); κτηνῶν (Neh. 10:37) and θηλείαις (Amos 6:12).
NICOT: “[I]t seems that the adjective (lit., ‘the good’) [similar to its use in v.14] modifies the coordinated nouns ‘your calves and your donkeys’ as a whole… [T]he [first] Hebrew term could refer to any ‘young’ being, either animal or man… Weinfeld’s consideration ‘that in some near eastern documents of release and exemption the royal work-force is represented by the triad slave, oxen, and asses; fits the MT text as it stands...”

BKThe DSS reads ועשו, but this infinitive form wouldn’t change the meaning. The LXX, however reads as though the Hebrew were ועשרcollect a tenth,” which could be more-easily visually-mis-taken from the DSS ועשו than from the MT ועשה.
The NICOT commentator Tsumura takes for granted that the MT is correct, translating it “be made to do,” and explaining, “The 3 m.ds. Verb in a basic stem (i.e. the ‘unmarked’ form) would be translated as impersonal passive, thus defocusing the agent, in the ‘manual’ type discourse...”

BLNASB, NIV, ESV = “flocks”

BMDSS starts this sentence with an “and” and so does the LXX, Syriac, and some Latin manuscripts.

BNDSS reads ההם "these,” matching the LXX “those days,” then is obliterated until the middle of the next verse, but there is too much space for the terse reading of the MT, supporting the addendum to this verse in the LXX and Vulgate “because you have chosen for yourselves a king.” Neither changes the gist of the MT, though.

BOThe word for “no” and the word for “to him” would be pronounced the same in Hebrew. There are some Hebrew documents which read לו (“to him”) here, but it is curious that the LXX has both. The DSS is obliterated here, so it cannot be referenced.

BPNASB=valor, NIV=standing, ESV=wealth

BQQere (Masorite scribe edit from the 900’s?) מִבִּנְיָמִין makes it more clear that this is the tribe of Benjamin.

BRcf. 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.

BSLit. “choice”, NIV=impressive, ESV=handsome, LXX=tall

BTNASB=more handsome, NIV=without equal

BUCf 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.

BVcf. Deut 22:3 for the law on returning such “lost” cattle

BWThere 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.

BXAquila’s 2nd century translation of the Hebrew into Greek reads closer to the MT root with “cut off” kopasaV

BYNASB=become anxious, NIV=start worrying

BZThe Greek and English versions all seem to change this perfect-tense verb into a participle.

CAWillett: “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.”

CBcf. 3:19, none of his words fell to the ground

CCLXX, Vulgate, and Targums add “and” before this word, and character spacing of illegible text in DSS might or might not support the extra vav.

CDInstead 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.

CECuriously, the DSS is shorter than the MT, omitting “to his boy” and the LXX is longer than the MT, adding “who was with him.”

CFRare 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)

CGHapex 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.”

CHThe spacing of the obscured text in the DSS supports the LXX, inserting “with/belonging to us”

CIThere are Syriac, Greek, and Targum manuscripts which support this 1st plural reading.

CJTsumura estimated that to be 2.8 grams of silver.

CKWillett: “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).”

CLSymmachus (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.

CMSymmachus and Theodiotian translated it with the synonym ton orwnta

CNIt appears that the LXX translator mistook the Hebrew הַיּוֹם (“today”) for הַגויּם (“the nations”). Symmachus corrected the LXX to the MT with τοτε (“then”).

CO“inquire of God” through a prophet, such as Moses in Ex. 18:15

CPWillett: “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...”

CQThe LXX transliterated this Hebrew word (“Bamah”), but Aquila translated it (uywmati=“high place”) in his version.

CRAlthough 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.

CSWillett: “...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.”

CTThere are Hebrew, Chaldee, Syriac, and Latin (Vulgate) manuscripts which add “and.” It makes no difference in meaning.

CUThe LXX “strangers” was corrected to the MT by Aquila oi keklhmenoi “the invitees.”

CVThis word is omitted by the NASB, NIV, and ESV

CWNASB=at once, ESV=immediately

CXNowhere 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.”

CYThe LXX, Syriac, and Vulgate do not contain this extra word, nor do the KJV, NIV, or ESV..

CZExiting his house, located somewhere in the middle of town.

DANASB, NIV, ESV = revealed (which is much closer to the meaning of the Hebrew word)

DBcf. when Samuel had spoken in the Lord’s ear in prayer back in 8:21. This is God’s reply!

DCNASB=prince, NIV=leader

DDNASB=regarded, ESV=seen

DEThis is the first occurrence of this term for a leader. Tsumura, following Tsevat, suggested “regent,” since “God remained the true king.

DFAlthough 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.

DGThis outcry literally happened in 4:14.

DHNASB=rule, NIV=govern, ESV=restrain

DIThe parallel vav’s introducing emphatic subjects followed by perfect verbs “denotes immediacy” (Tsumura) “two instantaneous actions” (Juon-Muraoka))

DJThis 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.

DKWillett: “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.

DLThe 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!

DMNASB, NIV, ESV, Brenton = in the morning

DNThe 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 הָרֹאֶהthe seer” here.

DOThe 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.

DPThere 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

DQcf. Symmachus’ translation using the synonym trihmerwn (“three days”)

DRThe Hebrew and Greek word is “heart” not “”mind.” The NIV paraphrased as “worry.”

DSTsumura 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.

DTThe 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...”

DUNIV, ESV = clans

DVAlthough 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.

DWThe 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.

DXcf. fulfillment in Psalm 68:28 and Micah 5:2, also Gideon in Judges 6:15

DYThis word is not in the oldest-known manuscripts (LXX, DSS), but it does not change the gist of Saul’s rejoinder.

DZThe 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.”

EAA = gazofulakion (treasury” - fits the use of this word in 2 Chron. 31:11, Ezra 8:29, & Neh. 10:37ff) S = exedran (sitting-room” - Fits the concept of personal living quarters in Ezra 10:6, Neh. 13:8, or a place to gather and listen to a message in Jer. 35:4 & 36:10), Q = skhnhn (tent/structure” - Some lined the outside of the sanctuary of Ezekiel’s temple and couldn’t have been more than about 40 square feet in size, Others designed for priest quarters were more like 1,500 sq. ft.)

EBVaticanus (the earliest-known LXX manuscript) inserts εκει “there” (reflected in Brenton) and could be a translation of the directional he in the MT at the end of the word lishcah, although it is also postulated that it could be a translation of the word “there” in a pre-Masoretic textual tradition. Obliterated in DSS (Spacing of legible words in the DSS of this verse might support the two extra letters שם, but this is uncertain).

ECObliterated in the DSS. Letter spacing between legible parts of this verse and the next in the DSS is also inconclusive because the Hebrew words for “thirty” and for “seventy” have the same number of letters. Josephus agreed with 70, but the Targum, Syriac, and Arabic versions agree with the MT.

EDMost other English versions read “hall” - the Hebrew word is used for storage rooms, living quarters, and meeting halls.

EEGoldman = “banquet-hall,” Delitzsch = “cell… apartment – where the noblemen of the town were specially served; the rest of the people were outdoors,” AJV & Tsumura = “chamber”

EFOther English versions read “aside,” but everywhere else imka occurs in 1 Sam., the NASB & NIV translate it “with you.” The only other place in the Hebrew Bible this word occurs with the verb sim is Job 17:3, which NASB/ESV translates “lay/put down… with yourself” and the NIV “give … you demand.”

EGAlthough the DSS is illegible at this point in the verse, there is extra space between the legible sections to support the stated indirect object “to me” found in the LXX. It makes no difference in meaning, though.

EHCf. Hannah’s “portion” in 1:4

EIVaticanus reads hpsasen “boiled” (thus Brenton, which followed B rather than the Rahlf LXX which I use), which is more likely a mis-copy of the Greek word ὕψωσεν “took up,” than a mistranslation of the Hebrew word in the MT, because no Hebrew word for “boil” looks anything like יָּרֶם

EJAquila, following the MT did not have the previous autou or kai in his version.

EK2nd & 3rd Century Jewish versions in Greek go with the MT: A = oti eiV kairon pefulagmenon (“for the appointed time being guarded”) soi tw legein, ton laon keklhka (“when saying I invited the people”) and S = oti epithdeV tethrh­tai (“it was proper to be kept”) soi … Q = oti elecqh, ton laon ekalesa (“it was chosen when I chose the people”)

ELThis is not the Hebrew word for the foreleg or “shoulder,” but rather the one for the upper part of the back leg. NKJV, NASB & NIV render it “leg.” The first 12 times this word occurs in the Bible from Genesis-Numbers, the NKJV, NASB, and NIV always render it “thigh,” but the other five times (besides this one) that the word is used from Deuteronomy - Isaiah, they render it “leg,” with the exception of Judges 15, where it is part of a figure of speech translated literally “hip and thigh” (NKJV), and figuratively “ruthlessly” (NASB) and “viciously” (NIV).

EMTsumurah noted that the fact that the DSS & MT agree invalidates the suggestions of some scholars that the ayin be replaced by an aleph to change the word to mean “fat tail.” It was just meat and fat that came together with that thigh.

ENWillett: “...the right shoulder [thigh] only was the Priest’s, Levit. 7.32. but here v. 24. it is not named what shoulder it was: and beside, though they did eat of the remainder of the peace offerings, yet they might also in such feasts, eat of other meat, not offered in sacrifice but howsoever it was, it is not necessarie to think that this portion, was any of the Priest’s allowance, nay it is like it was not: but some other portion reserved for Saul.” Many have suggest it was Samuel’s own portion of the right thigh as officiating priest, but I like Matthew Henry’s suggestion that it was the left thigh which would be the next most special piece of meat handed to a civil ruler after the priest got his portion of the right thigh. Willett also suggested that it was to the cook that Samuel had said, “I have invited the people,” whereupon the cook had begun to plan the meal and lay up portions.

EODSS agrees with the LXX with “set” (שים) rather than “kept,” but both words are in the narrative, and both are true, so it doesn’t make a significant difference.

EPTsumura = “that is to say”

EQDelitzsch suggested that this was arrived at by reversing the letters in the Hebrew word to רבד to signify the spreading of mats, as it does in Prov. 7:16. The Chaldee, Syriac, and Arabic follow the Masoretic text, though.

ERNKJV, NASB = spoke, NIV = talked, ESV = bed was spread.. and he lay down to sleep (following the LXX & Vulgate)

ESNASB, ESV, NIV = break, NKJV = dawning

ETNASB, ESV = “into the street,” NIV, NKJV = “outside”

EUCf. 1:19, 5:3-4 – both previous references in 1 Samuel had to do with morning worship ceremonies.

EVThere are only 7 other instances of this phrase in the Hebrew Bible: Gen. 19:15; 32:25, 27; Josh. 6:15; Jdg. 19:25; Neh. 4:15; and Jonah 4:7. Tsumurah suggested “rising of the dawn-star”

EWThe Masoretic text does not have the directional he at the end of this word, but this is the reading of the qere, and it is supported by the preposition epi in the LXX and in in the Vulgate. It would be assumed if it were not spelled out, so the meaning is not changed. The KJV transposed “to Saul housetop” to “Saul to the housetop” (an error corrected by the NKJV), but Saul was already bedded down on the roof of Samuel’s house, a common place in the Middle East to entertain guests. Samuel was calling to Saul, who was on the roof, and from thence, they went out of the house.

EXSymmachus & Theodotian translated this word teleutaiw, “at the end,” closer to the meaning of the MT word.

EYNASB, NIV = edge, ESV = outskirts

EZNASB = proclaim, NIV = give a message, ESV = make known, lit. “cause you to hear” thus Tsumura = “let you hear”

FAThis word does not appear in the LXX or Syriac. There is no known DSS of the end of chapter 9.

FBNASB, NIV, ESV = flask

FCWycliffe, ESV & NET Bible insert the text in the LXX and Vulgate here. In addition to the versions listed here, the extra text is also not in the Revised Version or the Geneva Bible.

FDThe only other use of this word in the Hebrew Bible is in the anointing of Jehu in 2 Kings 9.

FEWillett: “...it seemeth that Saul had used some resistance, refusing to be anointed, and that Samuel did perswade and pacifie him with these wordes [‘should I not... do thus: for Jehovah hath anointed’], shewing that it was the will of God, that it should be so.”
Delitzsch: “‘Hath not Jehovah (equivalent to ‘Jehovah assuredly hath’)… ”

FFCf. 9:16, when God said this to Samuel

FGCf. φροντίζῃ in 9:5

FHNASB, ESV = territory

FINASB = ceased [to be concerned], NIV = stopped [thinking]

FJNASB = is anxious, NIV = worried

FKCf. 9:5 (in which the only difference is a synonym for “leave/forget/quit” יֶחְדַּל) – exactly as Saul predicted of his father.

FLCf. synonyms used by Aquila and Symmachus: A = perimetra (“approximate measures?”), S = kolluraV (“binders?”)

FMCf. synonyms: A = amforea (“carry-all?”) S = nebel (transliteration, rather than translation of the Hebrew word)

FNNASB, ESV = oak, NIV = great tree

FONASB = jug, NIV, ESV = skin

FPDSS has an additional word here: כלובי (“baskets of”)

FQLit. “first-fruits,” Aquila, the 2nd century Jew who re-translated the Hebrew OT into Greek, corrected the LXX here to match the MT by removing this word; however this doesn’t change the meaning.

FRDSS matches the LXX with an extra word not in the MT: תהופות (“turnings” or “wave offerings”?) Willett suggests that they gave bread because they saw that Saul was very faint and either had extra bread with them for their own food or determined that “it was a greater worke of pietie to feede the hungrie.”

FSKittel noted that some manuscripts have this preposition, even though it’s not in the MT tradition. Either way, it’s assumed, so there’s no difference in meaning.

FTThis seems to be an alternate translation of the previous phrase that wasn’t erased in the editing process. It reads “garrison” as though it were a proper name (“Nasib”), but no such person by that name is mentioned elsewhere in the LXX.

FUNIV transliterated the first word “Gibeah of God,” and ESV transliterated both words as “Gibeath-elohim”

FVNASB= group, NIV = procession (also in v.10), I prefer Brenton = band, which is a literal translation of chebel.

FWModern English versions call these four instruments: harp/lyre, tambourine, flute, and lyre/harp.

FXLXX, Syriac, and some Hebrew manuscripts add “and” here, and there is room for it in the DSS, although the text is illegible here.

FYThis is the same word for the “hill” where the Ark of the Covenant had been transferred to in 7:1, but the context might argue otherwise, as Willett explained, “It was rather the high place of Gibeah, which is called Gibeah of Benjamin, where there was a garrison of the Philistims (13.2)... and where Saul’s father, and his uncle and kindred dwelt, v. 14... It is called the hill of God, because there was a College of the Prophets consecrated unto the service of God...”

FZThe word “garrisons” is plural construct in the MT, but singular in the Vulgate, Syriac, and all the English versions. Greek LXX is not conclusive because neuter singular and plural are spelled the same. “The plural form probably denotes a composite structure of buildings such as palaces and fortresses.” ~Tsumura

GADSS תי והיה- which seems to be a defective abbreviation of “Philistines” followed by a more-proper future-tense form of the verb of being. Hebrew grammar is loose enough around the vav-consecutive rule that the MT spelling, although properly denoting past tense, can still be interpreted future tense, so no change of meaning is here.

GBText is illegible in the DSS at this point, but there is not room for this word inbetween the words which are legible. This word is in the LXX and Vulgate, however.
Delitzsch: “The nebel was an instrument resembling a lyre; the kinnor was more like a guitar than a harp.”

GCNASB = “come mightily,” NIV = “come in power,” ESV, Symmachus = “rush.” Same in v.10

GDThe three instances before this of this word are referring to the Spirit filling Sampson in Judges 14:6 & 19 and 15:14.

GEKJV follows the literal meaning of the Hebrew verb. NIV/ESV render figuratively “are fulfilled/meet.”

GFIn an unusual turn, it’s the NIV & ESV which follow the Hebrew and Greek literally with “...for yourself what your hand finds, for...” and it’s the KJV and NASB which translate the phrase figuratively!

GGQere corrects this word’s spelling by removing the yod, but no change in meaning.

GHOther instances of “your hand finds” are: Jdg. 9:33 (Zebul to Abimelech); 25:8 (David to Nabal); Ps. 21:9; & Eccl. 9:10.

GIThe original (unpointed) Hebrew text could support either the pronoun “me” or the location “Gilgal” as the object to this preposition “before.” The LXX interpreters in the first century BC went with the latter, and the Masoretic interpreters went with the former in the vowel pointing they added in the ninth century AD.

GJAll other English versions = “wait”

GKDelitzsch asserted that the “circumstantial clause which follows” “required” yarad to be considered an independent verb, its imperfect form “suppos[ing] his going down as a possible thing that may take place at a future time… an occurrence which... would take place at some time or other.” Tsumura, on the other hand, interpreted it as a vav consecutive in chain with the previous imperative “do” and thus as a command to “go down.” I’m inclined to side with Delitzsch.

GLDSS spells this verb in the direct-action qal stem rather than the indirect-action hiphil stem, but no real difference in meaning except perhaps the MT spelling would leave more room for helpers handling the offerings while he presided.

GMLXX & Vulgate read singular “offering;” the DSS is obliterated at this point, but word spacing of legible sections of this verse could support a singular spelling, although not necessarily. LXX, Vulgate, some Targums, and all English versions also add an “and” here.

GNThis is only the second instance of this root in the OT since Noah’s “wait” on the ark in Gen. 8. Cf. Psalm 147:11The LORD takes pleasure in those who fear Him, In those who hope in His mercy.”

GOText is illegible in the DSS at this point, but there is no room between the legible portions of this verse in the DSS to include this word “his shoulder/back;” it is, however in the LXX & Vulgate. Perhaps it should also be noted that everywhere else this noun occurs in this book (9:2 & 10:23), it is translated “shoulder” and it refers to Saul’s height.

GPDSS has a definite article here, matching the definite article in LXX, but our God is definite either way, so there’s no difference in meaning.

GQText is illegible in the DSS at this point, but there is not room for this word in between the words which are legible, matching the LXX which also omits this word.

GRCf. synonyms in A = enhulisqh (“was inhabited”) and S = efwrmhsen (“rushed upon)

GSLXX & Syriac as well as 2 Hebrew manuscripts read singular “he came.” Word spacing in the DSS could support this, but the text is illegible here.

GTText is illegible in the DSS at this point, but there is not room for this word inbetween the words which are legible. This word is, however, in the LXX & Vulgate.

GUThis figure of speech is unique to the author of 1 & 2 Samuel (cf. 1 Sam. 4:7; 14:21; 19:7; 2 Sam. 5:2). Since its first instance is a quote from Philistines, I wonder if it is Philistine in origin.

GVThere is space before this word for additional words not in the MT (Perhaps the αυτος/“he” inserted in the LXX? Even so, that would not change the meaning). The next two letters in the DSS are -מת, not matching the MT, but possible to prefix onto the next word in the MT. The MT reading is a Niphal participle (“prophecying” - there is no Qal form), whereas the DSS suggests a Hitpael participle (“prophecying to himself”), so no real difference in meaning. The combined witness of MT & DSS weigh against the LXX omission of this word, although, without the word, the implication remains that, if he was “among the prophets,” he was prophesying with them, so the LXX’s omission does not introduce a different meaning.

GWSyriac, Arabic, and some Latin manuscripts support the singular “his” instead of the MT “their,” but the DSS supports “their.”

GXLiterally “from there,” NIV interpreted as a figure of speech = “who lived there”

GYPerhaps perhaps the teacher in the school of prophets was considered a kind of “father” (1 Ki. 2:12), in which case, “Who is their father?” might be a way of saying, “We don’t know who’s in charge there so no wonder something unexpected happened.” Later in Saul’s life, I could imagine that event being related to other unexpected things Saul did, as in, “That was so rash, it couldn’t have come from Kish’s side of the family; where on earth could that craziness come from? Well, there was that one time Saul was with those prophets, so maybe he got something weird from them!”

GZNASB = finished, NIV = stopped

HAIn the second century AD, Aquila specified that it was his father’s brother = patradelfoV.

HBNASB, NIV, and ESV add “to be found,” which is not in the Hebrew or Greek.

HCLXX, Vulgate, and some Syriac and Targums read plural, “they said,” and there is probably space in this illegible part of the DSS to support the extra letter it would take in Hebrew to make it plural.

HDLXX & Vulgate read “to thee” (singular) whereas MT reads “to you” (plural). Word spacing in this obliterated portion of the DSS could support either, but the Vulgate supports the LXX.

HEAlthough this part of the verse is obliterated in the DSS, there doesn’t appear to be room for as many characters in the DSS as are found in the MT. This would support the NIV’s omission of “to his uncle” and a singular rather than plural pronoun here “to me” rather than “to us,” as is found in the LXX. Either way, it doesn’t change the story.

HFNASB, NIV, ESV = “at” (translating he Hebrew directional he)

HGThis is the only Hiphil (causative) form of this verb for “cry out” in the OT.

HHThere is a great deal of extra space in the DSS between the legible portions of v.16 and of v.17, which could support the extra word “all” found in the LXX, although extra space could also be explained in terms of a paragraph break. The only paragraph breaks in the MT [פ] that are not obliterated in this DSS manuscript of 1 Sam are at 2:10, 10:27, 12:17, 24:16, and 30:25, where there are no spaces or new lines started in the DSS, and 10:16, 27:12, 28:2, 28:25, and 30:31, where there is a space or a new line in the DSS before starting the next verse. This inconsistency in the DSS makes it harder to reconstruct its original text in its deteriorated sections. It also means we can’t assume that the word “all” was not there in this obliterated part of the DSS, where there is extra space with no words in the MT, especially considering how the LXX is so consistently a slavish, word-for-word translation of the Hebrew, and considering that the word “all” is present in the parallel statement in the next verse in the DSS (which see).

HII suspect this addition is just for the sake of Greek grammar which traditionally doubles up on the verbs of speaking before a quote.

HJDSS adds lwk all” here, but the LXX followed the shorter reading of the MT – or perhaps interpolated the word “all” back into the previous verse.

HKLXX and a couple of Hebrew and Latin manuscripts insert “children of.” Some Hebrew manuscripts read “y’all” instead of Israel. But all these variants denote the same group of people, so it is not actually a variant in meaning. The DSS is obliterated at this point.

HLThe LXX adds “from Pharoah king of,” the Vulgate goes with the shorter reading of the MT, and there are no known manuscripts containing this passage among the DSS. Because it makes sense to develop “from Egypt” to “from the hand of Pharoah” instead of duplicating it “from Egypt … from Egypt,” I include it in my version.

HMCf. Judges 2:18 & 10:11-12. This would also be God’s role in the future : Isa. 19:20

HNCf. synonyms for the LXX “discounted/made nothing of” in other early Greek versions: Aquila (A) = aperriyate (“ripped away”), Symmachus (S) = apedokimasate (“disrespected/thought away”), Theodotion (Q) = apwsasqe (“stood away from?/abandoned)

HONASB, NIV, and ESV all read “calamities and distresses”

HPNASB & NIV = “clans”

HQThis section is obliterated in the DSS, but so many Hebrew manuscripts read al (“No”), along with the LXX, Targum, Vulgate, and Syriac that it seems best to go with them, although the KJV and ESV went with the MT “to him.” Both Hebrew words would be pronounced the same way, so it would be easy for a copyist taking dictation to get the two words confused. As usual, it doesn’t change to the meaning of the text; the context makes the statement oppositional whether or not the word “No” is present, and the object of address is clearly God, whether or not it is explicitly stated “to Him.” (And apparently some manuscripts put both of these words in for good measure!)

HRThis is an echo of 1 Sam. 8:7Then Yahweh said to Samuel, ‘Give heed to the voice of the people, concerning all that they say to you, for it is not you that they have rejected, rather it is me that they have rejected from being king over them,’” and of the Covenant curses of Lev. 26:13ffI am Yahweh, y'all's God who delivered y'all out of the land of Egypt from being slaves to them – yes, I shattered the bondages of y'all's yoke; I caused y'all to rise up and walk. 14 But if y'all don't give heed to me and y'all don't do all of these commands, 15 and if you despise my statutes, and if your souls disdain my judgments, failing to do any of my commands such that y'all break my covenant, 16 indeed, I myself will do the following to y'all: I will visit dismay upon y'all, emaciation and scarlet fever that fades out eyes and causes a soul to pine away, and y'all will sow your seed in vain, for y'all's enemies will consume it. 17 Also I will set my face regarding y'all, and y'all will be struck down before the faces of your enemies, and those who hate y'all will tyranize you; y'all will flee when there is not even anyone hunting you down...” (NAW)

HS“The first subdivision of the tribe, and apparently synonymous with ‘families’ or clans...” ~Goldman, Soncino

HTAq. corrected to the MT with katelhfqh (“taken down”)

HUNIV = “chosen” also in v.21. Later in v. 24, a different verb בחר occurs, which the NIV also translates “chosen.”

HVGenerally meaning “caught/captured.” Perhaps one person representing each tribe was brought to a consecrated place and one of them was selected. Perhaps the priest’s breastplate or ephod with the names of the 12 tribes of Israel on it was placed before the lord, and the lot-casting device called the Urim and Thumim was employed to indicate one tribe, much like the throwing of dice, although perhaps they were grabbed with the hand rather than thrown to a surface, thus the verb “caught/captured.” Whatever the case, God acted sovereignly to make the selection.

HWThe pronoun is singular in both Hebrew and Greek. The KJV makes it plural. The NIV omits it, “clan by clan.”

HXThis is a unique spelling. The Masorites corrected the spelling to ‎ לְמִשְׁפְּחֹתָיו (changing the vowel pointing on the 4th and 5th consonants from sheva [ə] + holem [ō] to sere [e] + sheva [ə]) to match the instances of the same word in Num. 2:34; 11:10; and 1 Chr. 5:7, but it makes no difference in meaning.

HYThis forefather of Saul is not mentioned anywhere else in the Bible. “[I]t seems to have its name from the butt or mark arrows were shot at; some of the Benjamites being famous for their skill in darting and slinging, and perhaps this family might be so...” ~Gill

HZThe LXX (“Samuel asked”) and MT (“they asked”) could be reconciled in that the people may have asked Samuel, and Samuel asked God on behalf of the people, so this variant doesn’t change the story.

IAESV = “Is there a man still to come?” NASB & NIV = “Has the man come here yet?”

IBNASB, NIV, ESV = “baggage”

ICThis word is missing in the LXX, Old Latin, Vulgate, and Syriac. The DSS is too disintegrated at this point to compare. The question means pretty much the same thing with or without this adverb, however.

IDThis is one of only 12 instances in the OT of the adverb for “here/hither.”

IEThis is only of only 14 passages in the OT with this verb, the first of which is Gen. 3:10 where Adam & Eve hid themselves from God. Every instance has to do with avoiding an encounter with another person.

IFNASB, ESV = “took”

IGRepeated from 9:2

IHSymmachus’ version has a word more like the MT hlalaxan (expostulated”). It would be easy to mistake the resh (ר) for a dalet (ד) and get “knew/acknowledged” instead of “shouted,” and this appears to be what happened with the LXX, some old Latin translations, and even some Hebrew manuscripts, but “acknowledged and said” doesn’t change the story.

IIThe Hebrew verb has to do with “living” rather than “saving,” and is reflected in the NASB, NIV, and ESV “[Long] live the king!” (Targum = "let the king prosper") although the sentiment is practically the same.

IJThis one letter which survived in the DSS from this verse could support either the LXX “all of y’all” (בכלכם) or the MT “all the people” since, in Hebrew, both phrases end with this letter. The juxtaposition with the plural verb makes me wonder if “all the people” is a contracted form of “all the representatives of the people” which would form a plurality of persons rather than the singular “the whole ethnic group.”

IKSyriac and a Targum read “king” with the LXX instead of the MT “kingship” but this is not a significant difference.

ILThe original Hebrew text of the word for “book” had no vowel pointing and could have been interpreted as indefinite (as the LXX, Vulgate, KJV, NIV, and ESV did) or definite (as the MT and NASB did).

IMNASB = “ordinance[s],” NIV = “regulation[s],” ESV = “[rights and] dut[ies],” Literally “judgment”

INNASB = “placed,” NIV = “deposited”

IODSS reads [ו]וילכו ...למכומ and went … to his place,” which is also the reading of the LXX. DSS & LXX predate MT by about 1,000 years. It seems more likely that “to his house” from the next verse would be accidentally duplicated here by the MT copyists than that a separate word be invented here by the DSS and LXX copyists.

IPAquila and Symmachus emended the plural to the MT singular, the former going with “wealthy one” (ευπορια) and the latter with “powerful one” (δυναμις).

IQNASB, NIV, ESV = “valiant/valor”

IRDSS reads ynbsons of/men characterized by,” corresponding to the Latin, Vulgate, and LXX. The LXX repositions this preposition in the MT to the end of the sentence in such a way that it seems to be an editorial addition, but since they understood the “going” of “the men of valor” as being “with Saul” rather than going in separate directions, the meaning is the same.

ISDSS reads hwhy, corresponding to the LXX “Lord” - it is the same person, however as the elohim of the MT.

ITCf synonyms from A = apostasiaV (those who lacked standing/rebels), S = anupotaktoi (insubordinates/unruly men)

IUCf. A = exouqenhsan (“made out to be nothing”) and synonyms in v.19

IVNASB = “worthless men,” NIV = “troublemakers”

IWDSS prefixes “Belial” with a definite article (also found in the D-R and KJV), but, being a proper noun, Belial is already definite, so there’s no difference in meaning.

IXDSS has the following inserted: “Then Nahash, king of the sons of Ammon himself had been oppressing the children of Gad and the children of Reuben - by force and gouging out among them every right eye and gave no opportunity for Israel to be saved. There was not left even a man of the children of Israel who was on the other side of the Jordan to whom Nahash King of the children of Ammon had not gouged out every right eye. Yet, there were seven thousand men who escaped. And it was about a month...(The last phrase supports the LXX 11:1)

y?wm /ya /tnw /ymy /yu lwk <hl rqnw hqzjb /bwar ynb taw dg ynb ta Jjl awh /wmu ynb ilm ?jnw

hw /ymy /yu lwk /wmu ynb ilm ?jn wl rqn awl r?a /dryh rbub r?a lar?y ynbb ?ya ra?n awlw lar?yl/

?dj wmk yhyw ?ya <ypla tub?

IYMy 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 this passage is 4Q51Samuela, which contains fragments of vs. 1-2 and 7-12 (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}.

IZNIV & ESV = “treaty”

JADSS ends chapter 10 with the following insert not in the MT: “Then Nahash, king of the sons of Ammon himself had been oppressing the children of Gad and the children of Reuben by force and gouging out among them every right eye and giving no opportunity for Israel to be saved. There was not left even a man of the children of Israel who was on the other side of the Jordan to whom Nahash King of the children of Ammon had not gouged out every right eye. Yet, there were seven thousand men who escaped.” Then it begins chapter 11 with the same extra text which the LXX has:And it was about a month...This phrase in Hebrew is very similar to “and he kept silent” which is how the MT reads at the transition of chapter 10 to 11, so the two phrases could be easily confused. None of this data makes or breaks the story and its application, though.) Grey text is actually illegible in the DSS:

y?wm /ya /tnw /ymy /yu lwk <hl rqnw hqzjb /bwar ynb taw dg ynb ta Jjl awh /wmu ynb ilm ?jnw

hw /ymy /yu lwk /wmu ynb ilm ?jn wl rqn awl r?a /dryh rbub r?a lar?y ynbb ?ya ra?n awlw lar?yl/

?dj wmk yhyw ?ya <ypla tub?

JBAfter “pitched against Jabesh” the DSS inserts, “[illegible text] of the sons of Ammon and they went to Jabesh...”
... la wabyw /wmu yn)b) ...

JCDSS, although it is mostly illegible at this point, agrees with the LXX that there was originally more text here, because the next letter is מ, the first letter of the Hebrew word for “king,” and there is exactly the right amount of space to insert “of the sons of Ammon” before the next legible letter. This doesn’t introduce any new information not already mentioned, however.

JDNASB, NIV = “gouge”

JENASB, NIV, ESV = “disgrace”

JF“The phrase bezot (‘in this’) here thus signifies by this means, not ‘on this condition’” ~ Tsumura, NICOT

JGThe DSS is obliterated at this point, but the LXX adds “covenant,” and so does the Vulgate and the old Latin versions, as well as the Syriac and some Targum and Hebrew manuscripts. This is clearly the meaning, whether or not the word was explicitly in the original.

JHNASB & NIV, following the Greek and Latin manuscripts, omit the 3rd singular feminine suffix in the MT Hebrew. The words “this” and “reproach” are feminine in Hebrew. The Vulgate renders it 2nd person, and KJV renders it neuter.

JISingular in Greek and Hebrew, translated “territory” in NASB & ESV, omitted by NIV. Same with v.7.

JJThis is the literal interpretation of the Greek and Hebrew. NIV and ESV translated more figuratively: surrender/give up. This is repeated in v.10.

JKThe similarity of this word which opens the elder’s reply to the word “stigma/reproach” in Nahash’s closing remark is interesting.

JLNIV = “terms,” ESV mistakenly translates singular = “matter”

JMNIV & ESV omit this phrase

JNThe Hebrew word bqr without vowel pointing could be interpreted “morning,” but “oxen” makes more sense.

JOcf. NASB = “reported... words,” NIV = “repeated… what,” and ESV = “told... news”

JPNASB, ESV = “rushed,” NIV = “came powerfully”

JQAll other English versions = “words”

JRThis portion of the DSS is disintegrated, so it can’t be read for comparison, but the oldest-known manuscripts, including the LXX, Old Latin, and Vulgate all read the equivalent of “Lord” in their language (instead of “God”), and there are even a couple of Hebrew manuscripts that read hwhy, so I’m guessing that’s original, but it’s the same person either way. In 10:6 it’s indisputably, “The Spirit of Yahweh will advance upon you” and in 10:10 it’s indisputably, “The Spirit of God advanced upon him.”

JSThe Masorite scribes corrected the beth prefix to a coph prefix, but both can mean “when.” It appears that the LXX translators were looking at an edition with a coph prefix. The same thing happens in v. 9.

JTcf. NASB, ESV = “dread,” NIV = “terror”

JUThe DSS is obliterated at this point, but there is too much space between the legible portions of the DSS of this verse to support the MT, so it is suspected that the DSS reading included the extra word “of Israel” like the LXX did.

JVNASB = “counted,” NIV, ESV = “mustered” The Hebrew word connotes “holding accountable,” so perhaps there was a registry made so that those who had failed to show up could be held accountable to donate meat to the army.

JWThe DSS is obliterated at this point, but there is too much space between the legible portions of the DSS of this verse to support the MT, so it is suspected that the DSS reading included the extra phrase “in Bamah every man of” like the LXX.

JXThe old Latin reads “six” along with the LXX. The DSS is too obliterated at this point for comparison. If you remove the second letter of the Hebrew word for “three,” you get the Hebrew word for “six.”

JYDSS, LXX, and old Latin read “seventy” instead of “thirty.” The difference in Hebrew requires replacing the second and third letters of the word.

JZcf. ESV = “salvation,” NIV = “rescue[d]”

KAThis verb is singular (“he said”) in the LXX, old Latin, and Syriac. The DSS is too obliterated here for comparison.

KBThe MT is singular (“the man of Jabesh”), but several Hebrew manuscripts and practically every version (including the LXX, Old Latin, Syriac, and Vulgate, one of the Targums, and all the English versions) pluralize it. The DSS is obliterated at this point, and the word spacing is not definitive, so it can’t be used for comparison.

KCDSS inserts a definite article before “salvation” and a prepositional phrase “from Yahweh” (hwhym).

KDQere note from Masoretic scribes reads כְּחֹם, correcting the prepositional prefix, but both beth and coph can be translated “when.”

KEDSS adds “And they said, ‘Open the gate for y’all!’” ru?h wjtp <kl wrmaywgreyed-out text is illegible in the DSS.

KFThere is too much space between the legible words of this verse in the DSS to support the terse reading of the MT, but not enough space to support as much intervening text as the LXX has. The editor of The Way To Yahuweh website suggested that the DSS might support the fuller name of the location “Jabesh Gilead,” but I am more inclined to go, along with the NIV editors, with a shortened form of the indirect object clause in the LXX (“to Nahash” or “to the Ammonites”).

KGThe DSS is obliterated at this point, and word spacing is inconclusive, but “according to all” is not in the oldest-known documents, including LXX, old Latin, Syriac, Vulgate, and some Targums, so its authenticity may be questioned.

KHAquila translated this = kefalaV (heads” - an overly-literal rendering of the MT)

KIThe Syriac also reads singular.

KJNASB = “killed,” NIV = “slaughtered”

KKCf. other passages where rosh is the object of sim: (Quotes are from NKJV)

KLTwo Hebrew manuscripts read more like the LXX, Latin, and Syriac, with a he instead of a vav as the third letter, which would change the imperative from the plural form in the MT (“y’all give,” which doesn’t make sense if Samuel is the addressee) to a singular form.

KMDelitzsch suggested that this was not Gilgal in the plain of the Jordan, but Jiljilia on higher ground to the south-west of Shiloh on the grounds that Samuel said notLet us go down,” but simply “Let us go” and that Jiljilia was much closer to the road from Jabesh to Gibeah and Ramah than Gilgal was.


KNMy 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 (which is rare). NAW is my translation. When a translation adds words not in the Hebrew text, but does not indicate it has done so (such as 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 Scrolls containing First Samuel 12 are 4Q52 Samuelb, containing fragments of verses 3-6 and dated to 250BC, and 4Q51Samuela, which contains fragments of vs. 7-19, and which has been dated between 50-25 B.C. Where the DSS confirms the MT text, I colored the letters of the MT purple. Where the DSS supports the LXX with omissions or insertions 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}.

KONASB & NIV = “listened,” ESV = “obeyed”

KPNASB = “appointed,” NIV = “set” Lit. “kinged”

KQThe Syriac and some Hebrew manuscripts support the extra conjunction here “even to this day.”

KRThe LXX translation is reasonable, based on the presupposition that the Hebrew root is שוב, and that it is speaking of Samuel’s “sitting down” in retirement, but contemporary Hebrew scholarship believes that the root is instead שיב, which also has a weak central letter that disappears, but which meansgrey.” If it is the latter, it is one of only two instances in the Hebrew Bible, the other being Job 15:10 (שָׂב).

KSהִנֵּה with the participle expresses what is happening, and will happen still. ~Delitzsch

KTcf. 2:18, 3:1

KUcf. S = fqegxasqe speak up”

KVThe Hebrew words for “sandals, testify” would be spelled נעלות עֲנוּ (compare with the MT אַעְלִים עֵינַי). This seems to be a mistaken translation. Unfortunately there is no legible DSS manuscript to compare with. There are Greek manuscripts however, which follow the MT (kai apekruya/paroyomai touV ojqalmouV mou en autw ). ESV translates it both ways!

KWNASB, NIV, ESV = “testify”

KXNASB, NIV, ESV = “donkey”

KYNASB = “exploited,” NIV = “cheated”

KZNASB = “close,” NIV = “shut,” ESV = “blind,” Lit. “cause to conceal”

LAcf. Moses in Num. 16:15 “I have not taken (נסאתי) one donkey from them...”

LBThis is what happened to Amimelek’s skull when a millstone was dropped from the top of a well onto his head in Jdg. 9:53; although it is used in a figurative sense, viz. Judges 10:8; Amos 4:1. Job 20:19 gives a specific example of this word as seizing a poor man’s house.

LCThe only other places in the OT where laqach + copher occur are Numbers 35:31-32 and Amos 5:12.

LDThere is not room in the obliterated part of this verse in the DSS for as many words as are found in the LXX, so it is assumed that the MT is authentic here and that perhaps the LXX translators mistook הם “them” for העם "the people” (or copied the phrase from v.6) but these variants only make explicit was was implied in the terse text, so it is of no concern.

LEThe MT is singular (“he said”), but the LXX, Syriac, Vulgate, English versions, and some Targums read plural, which makes more sense. Unfortunately the DSS is obliterated at this part of the verse. But whether the people or Samuel affirmed it, the point is that this fact was formalized by God’s witness.

LFWord spacing between legible sections of the DSS here does not support this extra word in the LXX, but the ESV decided in favor of it..

LGThis part of the verse is obliterated in the DSS. There are a couple of other Hebrew manuscripts which also omit “land of,” so the original is not certain, but it makes no difference in meaning.

LHNASB, NIV, ESV = “appointed” Lit. “made/did”

LIThe fact that the LXX, Vulgate, and Syriac all make this 1st plural instead of 2nd plural gives pause for consideration. It would only be the difference of one letter in Hebrew. Unfortunately this part of the verse is obliterated in the DSS.

LJcf. Symmachus ( diakriqw) and Theodotian (diakriqhsomai) = “I take issue with”

LK“Kindnesses” (elehmosunwn) was, however, the choice of Symmachus to translate the Hebrew tsadiq when he made his Greek version around the third century AD, but usually the Hebrew word chesed would be used for that meaning.

LLcf. NASB = “enter into judgment,” NIV = “confront with evidence,” ESV = “plead”

LMNIV, ESV = “performed”

LNcf. 10:19

LOcf. Judges 5:11

LPThe concurrence of the MT and the DSS on the 2nd person plural pronoun here weighs against the authenticity of this pronoun being 1st person as it is in the LXX. Both make for true statements; it is merely a stylistic difference in rhetoric. It shows up in vs. 11 & 12 as well.

LQThe Syriac and Vulgate support the singular subject in the majority of Greek versions.

LRBrenton followed the Vaticanus, which reads plural exagagon.

LSNASB, NIV = “settled”

LTAlthough this part of the DSS manuscript is obliterated, there is too much space in the DSS for the terse reading of the MT, so the extra phrase “and his sons” in the LXX (the Hebrew for that would be ובניו) may be original.

LUThere is too much space in this obliterated section of the DSS manuscript for the few words in the MT. This supports the additional phrase in the LXX, “and Egypt humbled them,” or, as the ESV rendered it, “and the Egyptians oppressed them.” The authenticity of this phrase seems all the more likely due to the phenomenon of haplographic errors that stem from a repeated word in the text in close proximity (in this case “Egypt,” as in מצרים ויענם מצרים). It is easier to explain it that way than to explain the addition of an entirely new phrase. It adds no new information not already in Exodus, however.

LVSeveral Hebrew manuscripts read with a singular subject: “He made them dwell.” The DSS is obliterated at this point.

LWThe singular “he fought” in Brenton’s version follows the Vaticanus [ἐπολέμησεν]; the majority of Septuagint manuscripts apparently spell it plural instead, matching the Hebrew. Either spelling states a correct fact, however.

LXAlthough the MT spells this verb singular (“he said”), the Masorite scribes suggested in the Qere that a sureq be added at the end of this word to make it plural (“they said”), and most other Hebrew texts carry this added letter. Furthermore, all the versions I’ve consulted also gave this verb the plural subject, including versions like the Vulgate and Septuagint which pre-date any known MT manuscript, so perhaps it was there originally. It doesn’t make much difference in terms of the story, however, because the corporate prayer was probably made by a single spokesman, making both spellings true of the situation.

LYTheir departure into the worship of these foreign gods is mentioned in Judges 2:13. Judges 10:6 may connote that Baal was originally the pagan god of Syria. 1 Ki. 11:5 & 33; 2 Ki. 23:13 make it clear that Ashtorah was the goddess of Sidon in modern-day Lebanon. Both words are plural, perhaps denoting other similar pagan gods of multiple surrounding countries, which is also suggested by Judges 10:6.

LZBrenton followed the Vaticanus which reads 1st person plural here and in the following pronoun, whereas the MT, the majority text of the Septuagint, and the Vulgate all read 2nd person plural. As in the previous instance of this variant in this chapter, the choice of whether or not to include the speaker in pronouns is only a difference of rhetorical style, not a difference in fact.

MANIV & ESV follow the LXX and Syriac with “Barak”

MBNASB, NIV = “all around”

MCVisually, Barak is not so different from Bedan in Hebrew as an English speaker might think; besides the obvious commonality of the first letter, the difference between the other two Hebrew letters is a matter of rounding one angle (ד to ר) and lengthening one stroke (ן to ך). Tsumura made a case for bedan being a phonetic variant of Barak, but I think it’s a stretch. The Masoretic scribes weren’t that careless, so I suspect there must be some other reason, such as Bedan being a nickname for Barak. The only other mention of “Bedan” is 1 Chron. 7:17.

MDThere are Alexandrian Greek manuscripts which include the additional phrase “and whom ye asked-for” in the Hebrew.

METhere are some manuscripts which insert “and” here, according to Kittel, including Syriac, Vulgate, and some Targums and Greek and Hebrew manuscripts, but it’s not in the MT or the Vaticanus or Rahlfs Greek editions.

MFNASB, NIV, and ESV = “asked”

MGNASB = “put,” Lit. “given”

MHThe MT, Vulgate, and DSS reads “your God” rather than the LXX “walking”

MIThe Hebrew word here shemah, has more to do with “hearing” than “obeying,” thus the NASB “listen.” Same in v.15.

MJNIV & ESV add an “if” which is not in the Hebrew or Greek and also add an apodosis which is also not in the Greek or Hebrew to the effect: “then well and good.” It’s possible the DSS had a word like that also, because there is extra space for one between the legible words, but the scroll has disintegrated at the end of the verse, so we don’t know what it said.

MKThese three verbs “fear,” “serve,” and “heed” also show up in only three other verses in scripture, notably Deut. 13:5; & Isa. 50:10.

MLThis word first shows up in Num. 20 describing Moses’ failure to provide water from the rock the way God had told him to, then in Deut. 1 & 9 to describe the Israelites’ failure to enter the Promised Land when God told them to, following the report of the 12 spies.

MMDelitzsch: “אַחַר הָיָה, to be after or behind a person, is good Hebrew, and is frequently met with, particularly in the sense of attaching one's self to the king, or holding to him (vid., 2Sam. 2:10; 1Ki. 12:20; 16:21-22). This meaning is also at the foundation of the present passage, as Jehovah was the God-king of Israel.

MNThe DSS has room for an additional word which could be to the effect of “that is faithfulness” or “you will be delivered.”

MOThe only surviving letter of this word in the DSS is part of the plural suffix “your.” While it’s possible that the DSS originally read “fathers,” the spacing appears to support the slightly-shorter word “king,” which is found in the Greek and Old Latin versions long before the Hebrew Masoretic Text. Goldman, following Kimchi, interpreted “fathers” as “leaders and kings,” so maybe there is no practical difference in meaning. English versions that follow the MT (“fathers”) have to read the vav conjunction as though it were a coph comparative in order to make any sense of it. Tsumura, however, translated it “your household.”

MPcf. v.7

MQAquilla = kenwn (empty) and Symmachus = mataiwn (worthless) are closer to the meaning of the Hebrew word.

MRcf. NASB, NIV = “useless,” ESV = “empty”

MScf. NASB = “benefit,” NIV = “do good”

MTThis is the word translated “formless” in Gen 1:2 & Jer. 4:23, “wasteland/wilderness” in Deut. 32:10; Job 12:24, & Ps. 107:40; “empty space” in Job 6:18 & 26:7; “confusion/chaos” in Isa. 24:10; 41:29; and “vain/futile/useless/of no account” in Isa. 29:21; 34:11; 40:17, 23; 44:9; 45:18-19; 49:4, & 59:4.

MUNASB = “abandon,” NIV = “reject”

MVOver half the instances in the O.T. of this curse formula are in 1 Samuel. The last was 1 Samuel 2:30...I said that your household and the household of your forefather will conduct themselves before my face for time-out-of-mind, but now, this is the declaration of Yahweh, Far be it from me...”

MWAlthough prayer had characterized his ministry up to this point, this is the last mention of Samuel praying.

MX“in truth” is the literal translation but NIV & ESV turned it into an adverb “faithfully”

MYLit. “be added.” Both LXX and Aquila (susurhsesqe = “flow together”) apparently read the Hebrew word תִּסָּפוּ as stemming from the root יסף (“adds”) rather than the root סףה (“swept away”), an understandable situation, seeing as both roots have weak letters which would typically disappear, leaving only -סף- in the final spelling. Symmachus corrected it in his 4th century AD Greek version to apoleisqe (“be destroyed” cf. Syriac), and Brenton corrected it in his English version to “consumed.”

MZNASB, NIV, and ESV = “swept away”