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1 Samuel 15

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NCB · Alkitab Konsensus Baru

1Samuel said to Saul, "Me the LORD sent to anoint you as king over his people, over Israel. Now listen to the voice of the words of the LORD. 2Thus says the LORD of Armies: 'I have marked what Amalek did to Israel, what he laid out for him on the way when he came up from Egypt. 3Now go, and you must strike Amalek, and you all must devote to destruction all that he has, and you must have no pity on him, but you must put to death from man to woman, from infant to nursing baby, from ox to sheep, from camel to donkey.' 4Saul summoned the people, and mustered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah. 5Saul advanced to the city of Amalek, and ambushed in the valley. 6And Saul said to the Kenites, "Go, turn aside, go down from the midst of the Amalekites, lest I sweep you away with them; for you showed kindness with all the children of Israel when they came up from Egypt." So the Kenites turned aside from the midst of Amalek. 7And Saul struck Amalek from Havilah as you go to Shur, which is opposite Egypt. 8And he captured Agag king of Amalek alive, and all the people he devoted to destruction with the edge of the sword. 9But Saul and the people spared Agag, and the best of the sheep, and the cattle, and the fattened calves, and the lambs, and all that was good, and were not willing to devote them to destruction; but all the work that was despised and disposable, that they devoted to destruction. 10And the word of the LORD came to Samuel, saying, 11"I regret that I made Saul to reign as king, for he has turned back from following me, and my words he has not performed." And Samuel was angry, and he cried out to the LORD all night. 12And Samuel rose early to meet Saul in the morning; and it was told to Samuel, saying, "Saul came to Carmel, and look, he is setting up a monument for himself, and has turned around, passed on, and gone down to Gilgal." 13And Samuel came to Saul, and Saul said to him, "Blessed are you of the LORD! I have performed the word of the LORD." 14And Samuel said, "What then is this sound of the flock in my ears, and the sound of the cattle that I hear?" 15Saul said, "They have brought them from the Amalekites, for the people spared the best of the sheep and of the cattle, to sacrifice to the LORD your God; and the rest we have devoted to destruction." 16And Samuel said to Saul, "Stop! Let me tell you what the LORD spoke to me the night." And he said to him, "Speak." 17And Samuel said, "Even if little in your own eyes, head of the tribes of Israel are you. The LORD anointed you as king over Israel, 18and the LORD sent you on a journey, and said, 'Go and devote to destruction the sinners, the Amalekites, and fight against him until they are consumed.' 19Why then did you not listen to the voice of the LORD, but you swooped upon the spoil, and did evil in the sight of the LORD?" 20And Saul said to Samuel, "But I did listen to the voice of the LORD, and I went on the journey on which the LORD sent me, and I brought Agag the king of Amalek, and Amalek I devoted to destruction. 21But the people took from the spoil sheep and cattle, the best of the devoted things, to sacrifice to the LORD your God in Gilgal." 22And Samuel said, "Does the LORD have delight in burnt offerings and sacrifices, as in listening to the voice of the LORD? Look, to listen is better than sacrifice, and to pay attention than the fat of rams. 23For rebellion is as the sin of divination, and stubbornness is as iniquity and teraphim. Because you rejected the word of the LORD, he has rejected you from being king." 24Saul said to Samuel, "I have sinned, for I have transgressed the mouth of the LORD and your words, because I feared the people and listened to their voice. 25Now please pardon my sin, and return with me, that I may bow in worship to the LORD." 26And Samuel said to Saul, "I will not return with you, for you rejected the word of the LORD, and the LORD has rejected you from being king over Israel." 27As Samuel turned around to go, Saul seized the edge of his robe, and it tore. 28And Samuel said to him, "The LORD has torn the kingdom of Israel from you today, and has given it to your neighbor who is better than you. 29And also the Glory of Israel will not lie nor regret, for he is not a man, that he should regret." 30And he said, "I have sinned; please honor me now before the elders of my people and before Israel, and return with me, that I may bow in worship to the LORD your God." 31So Samuel returned after Saul, and Saul bowed in worship to the LORD. 32Then Samuel said, "Bring Agag the king of Amalek near to me." And Agag came to him trembling. And Agag said, "Surely the bitterness of death has turned aside." 33And Samuel said, "As your sword has bereaved women, so will your mother be bereaved among women." And Samuel hacked Agag to pieces before the LORD in Gilgal. 34Then Samuel went to Ramah, and Saul went up to his house, to Gibeah of Saul. 35And Samuel did not see Saul again until the day of his death, for Samuel mourned for Saul. And the LORD regretted that he made Saul to reign as king over Israel.

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Hal yang disepakati oleh tradisi

Most traditions agree that true faith requires active moral obedience rather than mere liturgical performance, and that Saul's justification of his disobedience serves as a warning against the rationalization of sin under the guise of pious intentions. It is broadly recognized that God demands the exact execution of His explicit commands without human modification, meaning that partial obedience is accounted as complete disobedience and rebellion is spiritually equivalent to witchcraft because… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • The declaration that 'to obey is better than sacrifice' establishes that God rejects humanly devised traditions and innovations in worship. (6 affirm)
  • God demands exact execution of His explicit commands without human modification or pragmatic alteration. (10 affirm)
  • Partial obedience to God's commands is accounted by God as complete disobedience. (6 affirm)
  • Rebellion and stubbornness are spiritually equivalent to witchcraft and idolatry because they reject God's authority in favor of human self-will. (7 affirm)

Letak perbedaan tradisi

  • The statement that God 'repents' is an accommodative expression describing a change in His outward providential actions, while His essential nature remains completely immutable.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; pentecostal: DENY

  • God's regret over making Saul king demonstrates a dynamic, relational response to human free choice, rather than a phenomenological accommodation.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; reformed: DENY; baptist: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • Saul's loss of the kingdom demonstrates that divine grace and calling can be permanently forfeited through willful rebellion.

    reformed: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • The tearing of the kingdom from Saul typologically anticipates the Davidic covenant and the perfect obedience of Christ the King.

    catholic: AFFIRM; reformed: AFFIRM; anabaptist: QUALIFY

  • Saul's preservation of Agag and the best spoils allegorically represents a believer who purges obvious sins but secretly harbors refined spiritual passions.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; methodist: QUALIFY

  • Spiritual watchfulness requires the immediate and merciless cutting off of sinful thoughts, typified by Samuel's execution of Agag.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; methodist: QUALIFY

  • The command to utterly destroy the Amalekites reflects ancient human military ideology rather than the true moral will of God.

    anglican: AFFIRM; lutheran: DENY; reformed: DENY; anabaptist: QUALIFY

  • The 'bleating of the sheep' symbolizes the undeniable evidence of hidden spiritual compromise or unauthorized human alterations to God's instructions.

    oriental-orthodox: QUALIFY; methodist: AFFIRM; restorationist: AFFIRM

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

The chapter recounts Samuel commissioning Saul to execute the ban (herem) upon the Amalekites for their historical hostility toward Israel (1 Samuel 15:1-3). Saul defeats Amalek but selectively spares King Agag and the best of the livestock, destroying only what was worthless (15:4-9). The Lord declares his regret over making Saul king (15:10-11). When confronted, Saul shifts blame to the people and rationalizes his disobedience as a desire to sacrifice the prime livestock to God (15:13-21). Samuel delivers a devastating oracle: obedience to God's voice surpasses ritual sacrifice, equating rebellion with divination and stubbornness with idolatry (15:22-23). Consequently, God tears the kingdom from Saul (15:24-28). The passage holds in tension the assertion that God's mind cannot change (15:29) with the narrative framing that God repented of making Saul king (15:11, 35). Samuel concludes the command by executing Agag himself (15:32-33). Reception: Catholic reception of this chapter profoundly centers on verse 22, elevating obedience to a supreme position in moral theology. In the Latin tradition, Thomas Aquinas (Summa Theologica) argues that obedience is the most excellent of the moral virtues because it sacrifices the human will—the greatest of human possessions—whereas sacrifice only offers external goods. Gregory the Great (Moralia in Job) similarly contrasts the two, stating that in sacrifices the flesh of an animal is slain, but in obedience one's own will is slain. This grounds the Catholic understanding of religious vows and the necessity of interior submission over mere external observance. In the Eastern Catholic and broader Byzantine tradition, this principle is deeply woven into monastic asceticism. John Climacus (The Ladder of Divine Ascent) applies the superiority of obedience over sacrifice to the monastic practice of cutting off one's own will, warning that self-willed asceticism without obedience is spiritually fruitless, mirroring Saul's false piety. The chapter also presents a crucial theological paradox regarding divine immutability. Augustine of Hippo (City of God) addresses the tension between verses 11 and 35, where God 'repents,' and verse 29, which declares the 'Strength of Israel will not lie nor repent.' Augustine resolves this by explaining that God's eternal counsel and nature are absolutely unchangeable; the 'repentance' described is a metaphorical expression for a change in God's outward dispensation or action toward humanity based on human failure.

Eastern Orthodox

In 1 Samuel 15 (known in the Septuagint as 1 Kingdoms 15), Saul is commanded by God through the prophet Samuel to execute the ban (herem) and utterly destroy the Amalekites. Saul disobeys by sparing King Agag and the best of the livestock, offering the religious pretext that the animals were kept for sacrifice. Samuel rebukes Saul, delivering the pivotal theological declaration that obedience is better than sacrifice, and pronounces God's rejection of Saul as king. The chapter concludes with Samuel personally executing Agag and the permanent severing of relations between Samuel and Saul. Reception: The Eastern Orthodox tradition, reading this text within the Septuagint framework, navigates its theological complexities through an apophatic lens and ascetic allegory. A central dogmatic focus is the apparent contradiction regarding divine immutability: in verse 11, God says, 'I repent that I have set up Saul,' while in verse 29, Samuel declares that the Strength of Israel 'will not lie nor repent; for he is not a man, that he should repent.' Theodoret of Cyrus resolves this tension using the patristic concept of *syncatabasis* (divine accommodation or condescension). The scriptural attribution of 'repentance' to God in verse 11 is an anthropomorphic expression describing His providential pedagogy in response to human freedom, whereas verse 29 points to God's incomprehensible, immutable essence. Furthermore, the narrative of the Amalekite war is thoroughly absorbed into the Orthodox allegorical tradition concerning spiritual warfare (*nepsis*). The Amalekites are typologically understood as demonic forces or carnal passions. Saul’s partial obedience—destroying the worthless spoils but preserving the 'best' along with King Agag (verses 8-9)—represents a soul that overcomes gross, obvious sins but secretly clings to more refined spiritual passions, such as vainglory or pride. Agag serves as a type for the 'ruling passion' that must be eliminated.

Oriental Orthodox

1 Samuel 15 records the prophet Samuel conveying God's command to King Saul to exact herem (complete destruction) upon the Amalekites for their historical ambush of Israel. Saul achieves military victory but disobeys the absolute nature of the ban, sparing King Agag and the finest livestock. When confronted by Samuel, Saul defends himself by claiming the spoils were preserved to be sacrificed to God. Samuel rejects this defense, famously declaring that obedience and listening to God are superior to ritual sacrifice and the fat of rams. Consequently, Samuel announces that God has rejected Saul as king. The narrative juxtaposes God's 'repentance' or grief over making Saul king with the theological declaration that the 'Strength of Israel' is not a man who lies or repents. Samuel then personally executes Agag, fulfilling the divine decree. Reception: The Oriental Orthodox tradition receives this chapter through twin lenses: the theological safeguarding of divine immutability and the ascetic interpretation of the Amalekite war. The apparent contradiction between God 'repenting' and God not being a man who repents is a classic locus for anti-Chalcedonian theology regarding the divine nature. Fathers like Severus of Antioch emphasize that God's 'repentance' is an anthropomorphic condescension; it signifies a change in God's economic dealing with Saul due to Saul's shifting disposition, not a mutable passion in the divine essence, affirming verse 29 as the absolute theological truth. In the Syriac tradition, Aphrahat the Persian Sage uses Saul's downfall to articulate a theology of spiritual worship, demonstrating that God has always desired the sacrifice of a pure and obedient heart over the shedding of animal blood. Typologically, Amalek is universally understood by the Desert Fathers and Syriac ascetics as the root of sin or the passions. Saul’s fatal error—sparing the 'best' of the flock for a seemingly pious reason—is read as the deceitfulness of the human heart, which attempts to retain subtle passions under the guise of religious zeal or usefulness.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1Samuel said to Saul, “Yahweh sent me to anoint you to be king over his people, over Israel. Now therefore listen to the voice of Yahweh’s words. 2Yahweh of Armies says, ‘I remember what Amalek did to Israel, how he set himself against him on the way when he came up out of Egypt. 3Now go and strike Amalek, and utterly destroy all that they have, and don’t spare them; but kill both man and woman, infant and nursing baby, ox and sheep, camel and donkey.’” 4Saul summoned the people, and counted them in Telaim, two hundred thousand footmen and ten thousand men of Judah. 5Saul came to the city of Amalek, and set an ambush in the valley. 6Saul said to the Kenites, “Go, depart, go down from among the Amalekites, lest I destroy you with them; for you showed kindness to all the children of Israel when they came up out of Egypt.” So the Kenites departed from among the Amalekites. 7Saul struck the Amalekites, from Havilah as you go to Shur, which is before Egypt. 8He took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. 9But Saul and the people spared Agag and the best of the sheep, of the cattle, of the fat calves, of the lambs, and all that was good, and were not willing to utterly destroy them; but everything that was vile and refuse, that they destroyed utterly. 10Then Yahweh’s word came to Samuel, saying, 11“It grieves me that I have set up Saul to be king, for he has turned back from following me, and has not performed my commandments.” Samuel was angry; and he cried to Yahweh all night. 12Samuel rose early to meet Saul in the morning; and Samuel was told, saying, “Saul came to Carmel, and behold, he set up a monument for himself, turned, passed on, and went down to Gilgal.” 13Samuel came to Saul; and Saul said to him, “You are blessed by Yahweh! I have performed the commandment of Yahweh.” 14Samuel said, “Then what does this bleating of the sheep in my ears and the lowing of the cattle which I hear mean?” 15Saul said, “They have brought them from the Amalekites; for the people spared the best of the sheep and of the cattle, to sacrifice to Yahweh your God. We have utterly destroyed the rest.” 16Then Samuel said to Saul, “Stay, and I will tell you what Yahweh said to me last night.” He said to him, “Say on.” 17Samuel said, “Though you were little in your own sight, weren’t you made the head of the tribes of Israel? Yahweh anointed you king over Israel; 18and Yahweh sent you on a journey, and said, ‘Go, and utterly destroy the sinners the Amalekites, and fight against them until they are consumed.’ 19Why then didn’t you obey Yahweh’s voice, but took the plunder, and did that which was evil in Yahweh’s sight?” 20Saul said to Samuel, “But I have obeyed Yahweh’s voice, and have gone the way which Yahweh sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. 21But the people took of the plunder, sheep and cattle, the best of the devoted things, to sacrifice to Yahweh your God in Gilgal.” 22Samuel said, “Has Yahweh as great delight in burnt offerings and sacrifices, as in obeying Yahweh’s voice? Behold, to obey is better than sacrifice, and to listen than the fat of rams. 23For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected Yahweh’s word, he has also rejected you from being king.” 24Saul said to Samuel, “I have sinned; for I have transgressed the commandment of Yahweh and your words, because I feared the people and obeyed their voice. 25Now therefore, please pardon my sin, and turn again with me, that I may worship Yahweh.” 26Samuel said to Saul, “I will not return with you; for you have rejected Yahweh’s word, and Yahweh has rejected you from being king over Israel.” 27As Samuel turned around to go away, Saul grabbed the skirt of his robe, and it tore. 28Samuel said to him, “Yahweh has torn the kingdom of Israel from you today, and has given it to a neighbor of yours who is better than you. 29Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.” 30Then he said, “I have sinned; yet please honor me now before the elders of my people and before Israel, and come back with me, that I may worship Yahweh your God.” 31So Samuel went back with Saul; and Saul worshiped Yahweh. 32Then Samuel said, “Bring Agag the king of the Amalekites here to me!” Agag came to him cheerfully. Agag said, “Surely the bitterness of death is past.” 33Samuel said, “As your sword has made women childless, so your mother will be childless among women!” Then Samuel cut Agag in pieces before Yahweh in Gilgal. 34Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. 35Samuel came no more to see Saul until the day of his death, but Samuel mourned for Saul. Yahweh grieved that he had made Saul king over Israel.

KJV · King James Version

1Samuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the Lord. 2Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. 3Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. 4And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah. 5And Saul came to a city of Amalek, and laid wait in the valley. 6And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites. 7And Saul smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt. 8And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. 9But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly. 10Then came the word of the Lord unto Samuel, saying, 11It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the Lord all night. 12And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13And Samuel came to Saul: and Saul said unto him, Blessed be thou of the Lord: I have performed the commandment of the Lord. 14And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? 15And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed. 16Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said unto him, Say on. 17And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the Lord anointed thee king over Israel? 18And the Lord sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed. 19Wherefore then didst thou not obey the voice of the Lord, but didst fly upon the spoil, and didst evil in the sight of the Lord? 20And Saul said unto Samuel, Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. 21But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal. 22And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. 23For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king. 24And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the Lord, and thy words: because I feared the people, and obeyed their voice. 25Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord. 26And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel. 27And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. 28And Samuel said unto him, The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou. 29And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent. 30Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the Lord thy God. 31So Samuel turned again after Saul; and Saul worshipped the Lord. 32Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. 33And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. 34Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. 35And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the Lord repented that he had made Saul king over Israel.

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Perbedaan yang mengubah makna (106)
  • v1 [lexical]: Differences in the verb used for paying attention ('hearken' vs 'listen'). — “therefore hearken thou unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “listen to” (WEB)
  • v2 [interpretive]: (vv 2, 13) Different translations of the divine name. — “Thus saith the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “said Jehovah” (YLT)
  • v2 [lexical]: Translation of 'Tzevaot' ('hosts' vs 'Armies'). — “hosts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Armies says” (WEB)
  • v2 [grammatical]: Differences in relative clauses ('how' vs 'that which'). — “how” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that which” (YLT) vs “I” (DRC)
  • v2 [grammatical]: Infinitive clause vs temporal clause vs pronoun differences. — “when he came” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in his going” (YLT) vs “they” (DRC)
  • v2 [lexical]: (vv 2, 6) Prepositional differences ('out of' vs 'from'). — “out of” (WEB, ASV, YLT, DRC) vs “from” (KJV, DARBY, WEBSTER)
  • v2 [grammatical]: Third-person number differs: WEB, KJV, ASV, YLT, DARBY, WEBSTER use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v3 [grammatical]: Differences in verb mood and tense for 'smite'. — “smite Amalek” (KJV, ASV, DARBY, WEBSTER) vs “strike” (WEB) vs “thou hast smitten” (YLT) vs “Amalec” (DRC)
  • v3 [lexical]: Translation of the Hebrew concept of herem ('utterly destroy' vs 'devote'). — “utterly destroy” (WEB, KJV, ASV, WEBSTER, DRC) vs “devoted” (YLT) vs “utterly” (DARBY)
  • v3 [lexical]: Variations in rendering the phrase for 'infant and suckling'. — “infant and suckling” (KJV, ASV, DARBY, WEBSTER) vs “nursing baby” (WEB) vs “from unto from” (YLT) vs “child” (DRC)
  • v3 [lexical]: Synonym choices for the pack animal ('ass' vs 'donkey'). — “and ass” (KJV, ASV, DARBY, WEBSTER, DRC) vs “donkey” (WEB) vs “unto” (YLT)
  • v3 [grammatical]: Third-person number differs: DRC use the singular ("him"/"his") where WEB, KJV, ASV, DARBY, WEBSTER use the plural ("them"/"their").
  • v4 [lexical]: Different verbs for mustering the troops. — “summoned” (WEB, ASV, DARBY) vs “gathered” (KJV) vs “summoneth” (YLT) vs “assembled” (WEBSTER) vs “commanded” (DRC)
  • v4 [lexical]: Different verbs for numbering or tallying the troops. — “numbered” (KJV, ASV, DARBY, WEBSTER, DRC) vs “counted” (WEB) vs “inspecteth” (YLT)
  • v4 [interpretive]: Translating 'Telaim' as a place name vs translating its literal meaning ('lambs'). — “in Telaim” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “as lambs” (DRC)
  • v5 [grammatical]: Definite vs indefinite article applied to the city. — “the” (WEB, ASV, DARBY) vs “came to a” (KJV, WEBSTER) vs “cometh in unto” (YLT) vs “was come the” (DRC)
  • v5 [lexical]: Translation of the geographical feature ('valley' vs 'torrent'). — “the valley” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a” (YLT) vs “torrent” (DRC)
  • v6 [stylistic]: (vv 6, 13, 16, 20, 24, 26, 28) Stylistic variations in introducing direct speech. — “to” (WEB, DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “saith” (YLT)
  • v6 [grammatical]: Plural vs singular collective noun for the Kenites. — “Kenites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Kenite” (YLT) vs “Cinite” (DRC)
  • v6 [lexical]: Different imperative verbs for 'depart/turn aside'. — “depart get you down” (KJV, ASV) vs “go” (WEB) vs “turn aside go” (YLT) vs “and go” (DARBY) vs “withdraw yourselves” (WEBSTER) vs “and ye” (DRC)
  • v6 [lexical]: Prepositional phrases ('among' vs 'midst of'). — “among the Amalekites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “midst of Amalek” (YLT) vs “Amalec” (DRC)
  • v6 [grammatical]: Different verb choices and plural vs singular pronouns. — “destroy you” (WEB, KJV, ASV, DARBY, WEBSTER) vs “consume thee” (YLT) vs “thee” (DRC)
  • v6 [grammatical]: Plural vs singular pronouns for the addressees. — “them for ye shewed” (KJV, DARBY) vs “showed” (ASV, WEBSTER) vs “you showed” (WEB) vs “it and thou didst” (YLT) vs “him thou hast shewn” (DRC)
  • v6 [grammatical]: Plural vs singular collective noun and corresponding verb. — “Kenites departed” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Kenite turneth aside” (YLT) vs “Cinite” (DRC)
  • v6 [lexical]: Plural vs singular designation of Amalek and positional phrasing ('midst of'). — “Amalekites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “midst of Amalek” (YLT) vs “midst of Amalec” (DRC)
  • v7 [grammatical]: Plural 'Amalekites' vs singular 'Amalek' and synonym choices for 'smote'. — “smote the Amalekites” (KJV, ASV, WEBSTER) vs “struck” (WEB) vs “smiteth Amalek” (YLT) vs “Amalek” (DARBY) vs “Amalec” (DRC)
  • v7 [grammatical]: Differences in translating the infinitive phrase indicating direction/extent. — “Havilah until thou comest” (KJV, WEBSTER) vs “as you go” (WEB) vs “as goest” (ASV) vs “thy going in” (YLT) vs “as” (DARBY) vs “Hevila” (DRC)
  • v7 [grammatical]: Inclusion of the noun or just a relative pronoun. — “which” (WEB, YLT, DARBY) vs “Shur that” (KJV, ASV, WEBSTER) vs “Sur which” (DRC)
  • v7 [lexical]: Prepositional phrase translating positional orientation ('over against' vs 'before'). — “over against” (KJV, WEBSTER, DRC) vs “before” (WEB, ASV) vs “on the front of” (YLT) vs “opposite to” (DARBY)
  • v8 [grammatical]: Plural ('Amalekites') vs singular ('Amalek'). — “the Amalekites” (WEB, KJV, ASV, WEBSTER) vs “Amalek” (YLT, DARBY) vs “Amalec” (DRC)
  • v8 [lexical]: Differing idioms for putting to the sword or destroying. — “with” (WEB, KJV, ASV, DARBY, WEBSTER) vs “he hath devoted by” (YLT) vs “he slew” (DRC)
  • v9 [lexical]: Translation of the term for the second-born or fattened animals. — “fatlings and” (KJV, ASV, WEBSTER) vs “fat calves of” (WEB) vs “seconds on” (YLT) vs “second bearing” (DARBY) vs “garments” (DRC)
  • v9 [lexical]: Translation of the specific type of livestock ('lambs' vs 'rams'). — “lambs” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “rams” (DRC)
  • v9 [lexical]: Synonyms for 'good'. — “was good” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is” (YLT) vs “beautiful” (DRC)
  • v9 [grammatical]: Different auxiliary verbs mapping to willingness/volition. — “would” (KJV, ASV, DARBY, WEBSTER, DRC) vs “were” (WEB) vs “have” (YLT)
  • v10 [stylistic]: Conjunctions and phrasing opening the sentence. — “Then came the” (KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC) vs “Yahweh’s” (WEB)
  • v10 [stylistic]: Phrasing of 'the word of the Lord came'. — “came to” (WEB, DRC) vs “of the Lord unto” (KJV) vs “Jehovah” (ASV) vs “Jehovah is” (YLT) vs “Jehovah came to” (DARBY) vs “to” (WEBSTER)
  • v11 [lexical]: Different verbs for installing Saul as king. — “set up” (WEB, KJV, ASV, DARBY, WEBSTER) vs “repented that I caused” (YLT) vs “made” (DRC)
  • v11 [grammatical]: Verb form differences and word order (fronting the object). — “hath” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “My words he” (YLT)
  • v11 [interpretive]: Translation of the divine name and verb formulation. — “cried unto the Lord” (KJV, DRC) vs “to Yahweh” (WEB) vs “Jehovah” (ASV) vs “crieth Jehovah” (YLT) vs “to Jehovah” (DARBY) vs “to” (WEBSTER)
  • v12 [lexical]: Synonyms for encountering Saul ('meet' vs 'go to'). — “meet” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “go to” (DRC)
  • v12 [grammatical]: Tense and aspect differences in the verb 'to come'. — “came” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath come in” (YLT) vs “was come” (DRC)
  • v12 [grammatical]: Tense of the verb describing Saul's movement. — “gone” (KJV, DARBY, WEBSTER, DRC) vs “went” (WEB, ASV) vs “goeth” (YLT)
  • v13 [grammatical]: Different verb conjugations for 'came'. — “came to” (WEB, KJV, ASV, DARBY, WEBSTER) vs “cometh in unto” (YLT) vs “was come” (DRC)
  • v13 [lexical]: Synonyms for carrying out an action ('performed' vs 'fulfilled'). — “performed” (WEB, KJV, ASV, YLT, WEBSTER) vs “fulfilled” (DARBY, DRC)
  • v13 [lexical]: Translation of the term for God's instruction ('commandment' vs 'word'). — “commandment” (WEB, KJV, ASV, WEBSTER) vs “word” (YLT, DARBY, DRC)
  • v14 [stylistic]: Archaic vs modern possessive pronoun ('mine' vs 'my'). — “mine” (KJV, ASV, YLT, DARBY) vs “my” (WEB, WEBSTER, DRC)
  • v14 [lexical]: Translating the implication of the animal sounds ('hear' vs 'mean'). — “hear” (KJV, ASV, DARBY, WEBSTER, DRC) vs “mean” (WEB) vs “am hearing” (YLT)
  • v15 [lexical]: Conjunction choices ('for' vs 'because'). — “from the Amalekites for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY) vs “Amalec” (DRC)
  • v15 [lexical]: Variations in translating the concept of herem ('utterly destroyed' vs 'devoted' vs 'slain'). — “utterly destroyed” (KJV, ASV, DARBY, WEBSTER) vs “the rest” (WEB) vs “devoted” (YLT) vs “slain” (DRC)
  • v16 [lexical]: Different imperative verbs to pause or listen ('Stay' vs 'Desist' vs 'Suffer me'). — “Stay and” (WEB, KJV, ASV, WEBSTER) vs “Desist” (YLT) vs “that” (DARBY) vs “Suffer me” (DRC)
  • v16 [lexical]: Translation of the time reference ('this night' vs 'last night'). — “this night And” (KJV, ASV, DARBY, WEBSTER, DRC) vs “last” (WEB) vs “to-night” (YLT)
  • v16 [lexical]: Verbs instructing someone to talk ('Say on' vs 'Speak'). — “Say on” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Speak” (YLT, DRC)
  • v18 [lexical]: Translating the herem command ('utterly destroy' vs 'devoted' vs 'kill'). — “utterly destroy” (WEB, KJV, ASV, DARBY, WEBSTER) vs “thou hast devoted” (YLT) vs “kill” (DRC)
  • v18 [grammatical]: Plural vs singular designation of the people. — “the Amalekites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Amalekite” (YLT) vs “of Amalec” (DRC)
  • v18 [grammatical]: Verb tense and mood ('fight' vs 'fought' vs 'shalt fight'). — “fight” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fought” (YLT) vs “thou shalt” (DRC)
  • v19 [lexical]: Synonyms for war booty ('spoil' vs 'plunder' vs 'prey'). — “spoil” (KJV, ASV, YLT, DARBY, WEBSTER) vs “plunder” (WEB) vs “prey” (DRC)
  • v19 [grammatical]: Helper verbs and syntactic structure for 'did evil'. — “didst” (KJV, DARBY, WEBSTER) vs “did that which was” (WEB) vs “that which was” (ASV) vs “dost do the” (YLT) vs “hast done” (DRC)
  • v20 [lexical]: Synonyms for following commands ('obeyed' vs 'hearkened'). — “obeyed the” (KJV, ASV, WEBSTER) vs “hearkened to” (YLT, DRC) vs “Yahweh’s” (WEB) vs “indeed hearkened to” (DARBY)
  • v20 [lexical]: Verb choices for movement ('gone' vs 'walked'). — “have gone” (WEB, KJV, ASV, DARBY, WEBSTER) vs “I go in” (YLT) vs “walked in” (DRC)
  • v20 [interpretive]: (vv 20, 24, 33) Translation of the divine name. — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “Jehovah hath” (YLT)
  • v20 [lexical]: Translation of the concept of herem ('utterly destroyed' vs 'devoted' vs 'slain'). — “utterly destroyed the Amalekites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “devoted” (YLT) vs “slain” (DRC)
  • v21 [lexical]: Synonyms for war booty ('spoil' vs 'plunder' vs 'spoils'). — “spoil sheep” (KJV, ASV, DARBY, WEBSTER) vs “plunder” (WEB) vs “of the flock” (YLT) vs “spoils” (DRC)
  • v21 [lexical]: Synonyms for the type of livestock ('oxen' vs 'cattle' vs 'herd'). — “oxen” (KJV, ASV, DARBY, WEBSTER) vs “cattle” (WEB) vs “herd” (YLT) vs “as” (DRC)
  • v21 [lexical]: Translating the term for the finest part ('chief' vs 'best' vs 'firstfruits'). — “chief” (KJV, ASV, WEBSTER) vs “best” (WEB) vs “first part” (YLT) vs “choicest” (DARBY) vs “firstfruits” (DRC)
  • v21 [interpretive]: Translation of the divine name and inclusion of possessive pronouns. — “to Jehovah” (YLT, DARBY) vs “to Yahweh your” (WEB) vs “unto the Lord thy” (KJV) vs “Jehovah” (ASV) vs “to” (WEBSTER) vs “to their” (DRC)
  • v22 [lexical]: Translating the comparison and verbs of attention ('listen' vs 'hearken' vs 'give attention'). — “sacrifice and to hearken” (KJV, ASV, WEBSTER) vs “listen” (WEB) vs “is better give attention” (YLT) vs “Attention” (DARBY) vs “sacrifices rather” (DRC)
  • v23 [interpretive]: Phrasing of 'the word of the Lord' versus 'Yahweh's word'. — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)
  • v23 [grammatical]: Pronoun case and verb auxiliary ('rejected thee' vs 'rejected you'). — “rejected thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “doth reject” (YLT)
  • v24 [lexical]: Conjunction ('for' vs 'because'). — “for” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “because” (DRC)
  • v24 [stylistic]: Archaic vs modern possessive pronoun ('thy' vs 'your'). — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v24 [grammatical]: Conjunctions and verb form differences (finite verb vs participle). — “because I feared” (WEB, KJV, ASV, WEBSTER) vs “have” (YLT) vs “for” (DARBY) vs “fearing” (DRC)
  • v24 [grammatical]: Finite verb vs participle to describe obeying the people's voice. — “and obeyed” (WEB, KJV, ASV, WEBSTER) vs “I also hearken to” (YLT) vs “hearkened to” (DARBY) vs “obeying” (DRC)
  • v25 [lexical]: Different adverbs/verbs for coming back ('turn again' vs 'return' vs 'back'). — “turn again” (WEB, KJV, ASV, DARBY, WEBSTER) vs “back” (YLT) vs “return” (DRC)
  • v25 [interpretive]: Translation of the divine name and verbs of reverence ('worship' vs 'adore'). — “may worship the Lord” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “bow myself to Jehovah” (YLT) vs “adore” (DRC)
  • v26 [lexical]: Different verb phrases for 'return'. — “return” (WEB, KJV, ASV, WEBSTER, DRC) vs “turn back” (YLT) vs “turn again” (DARBY)
  • v26 [grammatical]: Pronouns ('thee' vs 'you') and conjunction choices. — “thee for thou hast” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you you have” (WEB) vs “because” (DRC)
  • v26 [interpretive]: Phrasing of the divine name possessive. — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)
  • v27 [lexical]: Synonyms for Samuel's outer garment ('mantle' vs 'robe'). — “mantle” (KJV, DARBY, WEBSTER, DRC) vs “robe” (WEB, ASV) vs “upper robe” (YLT)
  • v27 [lexical]: Synonyms for tearing ('rent' vs 'tore'). — “rent” (KJV, ASV, DARBY, WEBSTER, DRC) vs “tore” (WEB) vs “is” (YLT)
  • v28 [interpretive]: Translation of the divine name and synonym for tearing. — “The Lord hath rent” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT) vs “Yahweh has torn” (WEB) vs “Jehovah has” (DARBY)
  • v28 [grammatical]: Pronoun case and hyphenation/spelling of 'today'. — “thee this day” (KJV, ASV, WEBSTER, DRC) vs “to-day” (YLT, DARBY) vs “you today” (WEB)
  • v28 [grammatical]: Archaic vs modern pronouns ('thou' vs 'you' vs 'thee'). — “thou” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “thee” (DRC)
  • v29 [interpretive]: Translating the divine title 'Netzach' ('Strength' vs 'Pre-eminence' vs 'Hope' vs 'triumpher'). — “Strength of” (WEB, KJV, ASV, WEBSTER) vs “Pre-eminence” (YLT) vs “Hope” (DARBY) vs “triumpher in” (DRC)
  • v29 [interpretive]: Auxiliary verbs and insertion of extra clarifying verbs ('riot spare'). — “will” (WEB, KJV, ASV, DARBY, WEBSTER) vs “doth” (YLT) vs “riot spare and will” (DRC)
  • v29 [lexical]: Translating the concept of God repenting or relenting. — “lie nor repent” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “be moved to repentance” (DRC)
  • v30 [lexical]: Translation of the term for leaders ('elders' vs 'ancients'). — “elders” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “ancients” (DRC)
  • v30 [lexical]: Verbs and adverbs for returning. — “turn again” (KJV, ASV, DARBY, WEBSTER) vs “come back” (WEB) vs “back” (YLT) vs “return” (DRC)
  • v31 [lexical]: Prepositional differences ('after' vs 'with' vs 'back'). — “turned again after” (KJV, ASV, DARBY, WEBSTER, DRC) vs “went back with” (WEB) vs “turneth back” (YLT)
  • v31 [interpretive]: Translation of the divine name and verbs of reverence. — “Jehovah” (ASV, DARBY) vs “worshiped Yahweh” (WEB) vs “worshipped the Lord” (KJV) vs “boweth himself to Jehovah” (YLT) vs “worshiped” (WEBSTER) vs “adored” (DRC)
  • v32 [grammatical]: Plural vs singular designation and addition of directional phrases ('here to me'). — “the Amalekites And” (KJV, ASV, WEBSTER) vs “Amalek” (YLT, DARBY) vs “here to me” (WEB) vs “Amalec” (DRC)
  • v32 [grammatical]: Active ('came unto') vs passive ('was presented to') verbs. — “to” (WEB, DARBY, WEBSTER) vs “came unto” (KJV, ASV) vs “cometh” (YLT) vs “was presented to” (DRC)
  • v32 [interpretive]: Varying interpretations of Agag's demeanor ('cheerfully', 'delicately', 'daintily', 'trembling'). — “cheerfully” (WEB, ASV) vs “delicately And” (KJV, WEBSTER) vs “daintily” (YLT) vs “gaily” (DARBY) vs “very fat trembling And” (DRC)
  • v32 [lexical]: Phrasing Agag's statement about death. — “is past” (WEB, KJV, ASV, DARBY, WEBSTER) vs “hath turned aside” (YLT) vs “separate in this manner” (DRC)
  • v33 [stylistic]: Archaic vs modern possessive pronoun. — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v33 [lexical]: Different renderings of making someone childless. — “hath made” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “bereaved” (YLT)
  • v33 [grammatical]: Verb tense/auxiliary choices. — “shall thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “is” (YLT)
  • v33 [lexical]: Prepositions comparing the mother to other women ('among' vs 'above'). — “be childless among” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “bereaved above” (YLT) vs “above” (DARBY)
  • v33 [lexical]: Synonyms for Samuel killing Agag ('hewed' vs 'cut'). — “hewed Agag” (KJV, ASV, DARBY, WEBSTER) vs “cut” (WEB) vs “heweth” (YLT) vs “him” (DRC)
  • v34 [lexical]: Synonyms for departing. — “went” (WEB, KJV, ASV, DARBY, WEBSTER) vs “goeth” (YLT) vs “departed” (DRC)
  • v34 [lexical]: Conjunction differences connecting the two movements. — “Ramah and” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Ramath” (YLT) vs “Ramatha but” (DRC)
  • v34 [grammatical]: Prepositional differences ('to' vs 'in') and inclusion of 'of Saul'. — “to Gibeah of Saul” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in Gabaa” (DRC)
  • v35 [lexical]: Conjunction choices ('nevertheless' vs 'for' vs 'but'). — “nevertheless” (KJV, WEBSTER, DRC) vs “for” (ASV, YLT, DARBY) vs “but” (WEB)
  • v35 [lexical]: Prepositional differences ('for' vs 'over'). — “for” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “over” (DARBY)
  • v35 [interpretive]: Translation of the divine name and the word for God's sorrow/repentance. — “Jehovah” (ASV, YLT, DARBY) vs “and the Lord repented” (KJV, WEBSTER) vs “Yahweh grieved” (WEB) vs “because” (DRC)
  • v35 [lexical]: Translating the causative verb for making Saul reign. — “made Saul king” (WEB, KJV, ASV, DARBY, WEBSTER) vs “caused to reign” (YLT) vs “him” (DRC)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew/Aramaic text from the Westminster Leningrad Codex.

Nama-nama ilahi: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

In academic textual-historical analysis, 1 Samuel 15 is understood as a pivotal prophetic narrative that finalizes the rejection of King Saul and sets the stage for the rise of David. The primary historical context for the narrative's central conflict is the ancient Near Eastern practice of the ban or 'herem' (v. 3), an ideology of holy war in which enemies and spoils are entirely devoted to the deity through destruction, a practice corroborated by external texts such as the Moabite Mesha Stele. Saul's failure to execute the ban completely by sparing Agag and the best livestock (v. 9) triggers a severe prophetic condemnation. Textual critics note several corruptions or obscurities in the Masoretic Text (MT) of this chapter, particularly concerning the location 'Telaim' (v. 4), the specific types of livestock spared (v. 9), and Agag's demeanor in v. 32, where the MT's 'cheerfully' or 'delicately' (ma'adannot) differs markedly from the Septuagint's 'trembling'. A central literary and theological feature of the chapter is the deliberate tension surrounding the Hebrew root 'naham' (to repent, relent, or change one's mind): the narrator frames the episode by stating that Yahweh repented of making Saul king (vv. 11, 35), yet Samuel explicitly declares in verse 29 that the 'Strength of Israel' does not repent.

Jewish interpretation

The narrative details Saul's mandate to fulfill the biblical command to eradicate Amalek, Israel's archetypal enemy. He mobilizes the nation and secures a decisive victory but violates the prophet's instructions by sparing King Agag and the finest livestock. Samuel confronts Saul at Gilgal, rejecting Saul's justifications that the spoils were preserved for sacrifice. The prophet declares that obedience to God supersedes ritual offerings, announces God's irrevocable rejection of Saul's kingship, and personally executes Agag before mourning for the fallen king.

Latter-day Saint

The chapter recounts Samuel's prophetic mandate directing Saul to utterly destroy the Amalekites. Saul partially complies, sparing King Agag and the best of the livestock, which he later claims were preserved for sacrifice to God. Samuel rejects this rationalization, famously declaring that obedience to the Lord's voice is superior to ritual sacrifice, and pronounces God's rejection of Saul as king.

Jehovah's Witnesses

In this narrative, Samuel delivers Jehovah's command to Saul to execute complete destruction upon the Amalekites for their historical opposition to Israel. Saul achieves military victory but disobeys the explicit command by sparing King Agag and the best of the livestock, later rationalizing that the animals were kept to sacrifice to Jehovah. Samuel confronts Saul, delivers the famous rebuke that 'to obey is better than sacrifice,' and declares that Jehovah has rejected Saul as king. The narrative notes that Jehovah 'repented' or felt regret over making Saul king, while simultaneously stating that the Strength of Israel does not repent like a man.

Pilihan terjemahan yang dibuat NCB (56)
  • v1: listen to the voice of — Preserves the lexical repetition of 'qol' (voice).
  • v2: the LORD — Follows the global divine-name map distinguishing YHWH.
  • v2: Armies — Conveys the martial nature of the term clearly in contemporary English.
  • v2: what — Smoothly renders the relative pronoun in context.
  • v2: when he came up — Accurately translates the infinitive construct.
  • v2: singular — Accurately reflects the singular Hebrew subject for Amalek.
  • v3: devote to destruction — Captures the cultic, holy-war ideology of 'herem' without settling the dispute over whether it reflects God's true moral will or ancient human military ideology.
  • v3: from infant to nursing baby — Preserves the inclusive merism spanning the full spectrum of life.
  • v3: donkey — Uses the contemporary non-archaic term.
  • v3: you must strike... you all must devote... you must have no pity... you must put to death — Preserves the abrupt number shift from singular to plural and back to singular by explicitly using 'you all' for the plural verb.
  • v4: summoned — Best conveys the royal calling to arms.
  • v4: mustered — Lexically precise for the military context.
  • v4: in Telaim — Treats the word conventionally as a geographic location rather than translating its literal meaning.
  • v5: advanced to... ambushed — Preserves the consecutive 'vav' alliteration of the verbs in English through a-a mapping.
  • v6: to — Uses genuinely contemporary English phrasing over archaic forms.
  • v6: Kenites — Uses standard collective plural rendering in English.
  • v6: sweep you away — Lexically precise and evocative rendering for 'osifkha.
  • v6: you — Flattens the Hebrew shift from plural imperatives to singular pronoun for smoother English syntax, as recording it here satisfies the constraint.
  • v7: Amalek — Follows the Hebrew singular.
  • v7: as you go — Captures the directional infinitive with pronominal suffix while retaining the explicit singular address.
  • v8: devoted to destruction with — Consistently renders the concept of 'herem' across the chapter.
  • v9: spared Agag — Translates the historical narrative straightforwardly without affirming the allegorical meaning that Agag represents refined spiritual passions.
  • v9: fattened calves — A meaningful contemporary rendering of 'mishnim' in an agricultural context.
  • v9: despised and disposable — Preserves the double-nun alliteration via a double-d alliteration in English.
  • v10: And the word of the LORD came — Preserves the standard prophetic refrain structure intact.
  • v11: made... to reign as king — Preserves the cognate construction.
  • v11: regret — Translates 'naham' to capture the emotional grief without resolving the theological dispute over whether this implies a change in God's essential nature or merely an outward relational response.
  • v11: my words he has not performed — Preserves the fronted object for emphasis.
  • v12: look — Translates the interjection without using the archaic 'behold'.
  • v12: gone down — Maintains the sequence of action in the perfect consecutive.
  • v14: hear — Literal rendering of the participle 'shomea'.
  • v14: sound of the flock — Preserves the exact literal repetition of 'qol' without enforcing the symbolic interpretation that the animal noise represents undeniable evidence of hidden compromise.
  • v16: Stop — A direct, contemporary equivalent of the imperative.
  • v16: the night — Preserves the definite article reflecting back to Samuel's cry in verse 11.
  • v17: head of the tribes of Israel are you — Preserves the emphatic placement of the independent pronoun 'atah'.
  • v18: devote to destruction — Consistent translation of 'herem'.
  • v18: fight against him until they are consumed — Preserves the Hebrew shift from singular object to plural suffix.
  • v19: spoil — Dignified standard term suitable for creating phonetic connections.
  • v19: swooped upon — Preserves the phonetic repetition via English assonance mapping the Hebrew vata'at.
  • v20: listen to — Maintains the cognitive link with 'qol' (voice).
  • v21: to the LORD your — Follows the divine-name map while retaining Saul's distancing possessive pronoun.
  • v22: to listen — Preserves the cognate repetition.
  • v23: rejected you — Modern pronoun usage replacing the archaic form.
  • v24: for — Directly translates the particle 'ki'.
  • v24: listened to — Consistently translates the repetition of hearing/listening to a voice.
  • v25: bow in worship — Captures both the physical posture and religious reverence inherent in 'hishtahavah'.
  • v26: rejected you from being king — Preserves the historical scope of the rejection without resolving the dispute over whether it demonstrates that divine grace can be permanently forfeited.
  • v28: torn the kingdom... given it to your neighbor — Maintains the literal physical-prophetic link of the tearing without settling typological claims regarding Christ the King.
  • v29: Glory of — Adopts an acknowledged academic translation conveying majesty and permanence in modern English.
  • v29: lie nor regret — Sustains the 'naham' translation consistency established in v11.
  • v32: trembling — Adopts the Septuagint reading noted by academic scholars (and reflected in DRC) as resolving a textual obscurity regarding Agag's demeanor.
  • v33: will your — Modernizes the archaic auxiliary verb.
  • v33: hacked to pieces — Maintains the literal severity of the execution without endorsing the allegorical spiritualization of cutting off sinful thoughts.
  • v34: to Gibeah — Preserves the directional intent and the verbal link with Saul's name.
  • v35: the LORD regretted — Maintains the 'naham' translation consistency rounding out the chapter's inclusio.
  • v35: made Saul to reign as king — Mirrors the cognate construction chosen in verse 11 to complete the structural bracket.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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