The LORD has torn the kingdom of Israel from you: just as Saul separated a piece of cloth from Samuel, so God had taken the kingdom of Israel from Saul.

A neighbor … better than you: that is, David (see 13.14; 28.17; 1 Kgs 11.30-31). But David is not specifically identified in the text at this point, and his name should not appear in translation here. The word translated neighbor really means “friend,” “associate,” or “fellow Israelite.” It is certainly not limited to people living nearby. So it may be translated “another person” or “someone else.” Some may even wish to say “a fellow Israelite.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The Glory of Israel refers to God. The word rendered Glory is not the Hebrew word normally translated “glory.” It is a word usually used in adverbial expressions meaning “continually,” “for ever,” or “enduring.” The same word is used for one of the characteristics of God in 1 Chr 29.11. The difficulty in translating the term here is illustrated by the wide variety of translations ranging from “He who wins victories for Israel” (Knox) to “the Vigour of Israel” (Chouraqui). But a number of recent versions have attempted to translate the basic idea of the word: “Israel’s Everlasting One” (Anchor Bible); “the eternal God of Israel” (Contemporary English Version); “the Eternal One of Israel” (New Century Version and Fox). This type of solution has much to commend it.

Will not lie or repent: this is not a promise of something that will only be the case in the future, as the tense of Revised Standard Version may lead the reader to believe. Rather it is a general principle. In some languages it will be better translated by a verb form indicating habitual or repeated action.

He is not a man: the contrast is not between male and female but between human beings and divine beings. So it will be better in many languages to say “he is not a human being.” Others may have to say “he is not a person like us.”

Repent: see the comments on verse 11. The verb in this context expresses the sense of having regret for or concerning what one has done and then changing one’s mind. New Revised Standard Version says “for he is not a mortal, that he should change his mind,” and Revised English Bible similarly says “nor does he change his mind, as a mortal might do.” New Jerusalem Bible says that God “does not go back on his word.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Since Samuel was introduced as the person speaking in verses 28-29, Good News Translation uses the name “Saul” instead of the pronoun he in order to avoid ambiguity.

Yet honor me now: the transition word, yet, marks the contrast between Saul’s sin and the honor he sought from Samuel. He pleads with Samuel to “treat me with respect” (Bible en français courant). In some languages this may have to be stated negatively: “but do not cause me to see shame.” The Hebrew has a particle of entreaty which is not translated in Revised Standard Version. Compare “Please, honor me…” (New Jewish Publication Society’s Tanakh), “please still show me respect” (New Jerusalem Bible), and “pray honor me” (Fox).

The elders: see the comment on 4.3. New Century Version provides a useful model by saying “my people’s older leaders,” although this may perhaps imply to some readers that there were also younger leaders. This is certainly not what is intended. It may therefore be better to say “the elders who lead my people.”

Your God: see the comments on verse 15.

Worship: see verse 25.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Turned back after Saul: a slight difference in meaning is found between certain modern translations at this point. Good News Translation depicts the two men going back together (so also New International Version, New American Bible, Revised English Bible), while New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible, Contemporary English Version, and New Jerusalem Bible say that “Samuel followed Saul back.” In the light of Samuel’s refusal to go back with Saul (verse 26), the latter may be correct.

Though Samuel had said that he would not return with Saul (verse 26), he changes his mind in response to Saul’s plea. In order to show that Samuel’s action represents a change of mind, one may say “So Samuel turned back after all and went with Saul.” While this seems to be the meaning, no modern translation consulted does this.

And Saul worshiped the LORD: literally “and Saul bowed down to the LORD.” A Qumran manuscript and some traditions of the Greek Septuagint have only the pronoun “he” where Revised Standard Version, following the Masoretic Text, has the name of Saul. But the reference is almost certainly to Saul, so his name may be used in translation regardless of the textual decision made. It is difficult to understand the relationship between Samuel’s turning back to follow Saul and Saul’s worshiping Yahweh. In some languages worshiped will be translated “gave thanks to the LORD,” but translators should try to avoid giving the impression that he was thankful that Samuel came.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Samuel’s order may be made into indirect discourse in those languages where the direct quotation would be less natural: “Then Samuel ordered that King Agag of the Amalekites be brought to him.” Or, where passive verbs are not possible, “Then Samuel commanded his soldiers to bring King Agag of the Amalekites into his presence.”

Agag: see verse 8.

The Amalekites: see the comments on 14.48.

The second half of this verse presents two important problems of interpretation:

(1) The precise meaning of the Hebrew word rendered cheerfully is disputed. Parola Del Signore: La Bibbia in Lingua Corrente says that he came “calmly.” The verb most likely comes from a root meaning “joy” or “satisfaction.” This is the basis for Revised Standard Version‘s cheerfully. Some, however, understand the Hebrew verb to come from a root meaning “to stumble,” and that seems to be the basis for the renderings “haltingly” (New Revised Standard Version), “with faltering steps [step]” (Revised English Bible, Fox, and New Jewish Publication Society’s Tanakh) and “unsteadily” (New Jerusalem Bible). Less likely is the suggestion that the Hebrew verb comes from a root meaning “to be in fetters [or, chains]” (so Anchor Bible). Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text here and recommends the translation “very calm” (see Parola Del Signore: La Bibbia in Lingua Corrente cited above). Many others, however, understand the basic sense of the Hebrew to be that of “fear” or “trembling,” following the Septuagint.

(2) Surely the bitterness of death is past: the meaning of these words of Agag is also uncertain. The translation of his words will be positive, as in Revised Standard Version and Parola Del Signore: La Bibbia in Lingua Corrente, if one understands Agag’s attitude to be cheerful or confident. This indeed seems to be the most likely sense of the Hebrew. Compare Parola Del Signore: La Bibbia in Lingua Corrente, “He came forward calmly, because he thought: ‘Certainly the danger of death has passed.’ ”

If, however, the preceding Hebrew verb means that Agag came “haltingly,” then a positive meaning for the end of the verse seems inappropriate. Fox, taking Agag’s words as negative, says “Surely the bitterness of death is approaching!” It is difficult, though, to see how the final Hebrew words can have a negative meaning.

The Septuagint omits the verb rendered is past. Translations based on the Septuagint give a negative statement. Compare New Jerusalem Bible (“Truly death is bitter!”) or New Jewish Publication Society’s Tanakh (“Ah, bitter death is at hand!”). Anchor Bible, following a correction of the Hebrew text based on the Septuagint, says “Would death have been as bitter as this?” That is, if Saul had earlier killed him, such a death would have been better than what is now happening to him. Critique Textuelle de l’Ancien Testament gives a {C} rating to the Masoretic Text here and recommends a translation similar to that found in Revised Standard Version.

Translators may wish to consult the article by Bratcher, 1971, “How Did Agag Meet Samuel?” (See the Bibliography to this Handbook.)

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Some scholars claim that Samuel’s words have a verse rhythm, and for this reason some translations use poetic format for Samuel’s words (so New Revised Standard Version, Revised English Bible, New American Bible, New Jerusalem Bible, Bible en français courant). Use of poetic form here may be confusing in some languages, so translators will need to decide whether to use poetry or prose (as in Revised Standard Version and Good News Translation).

Your sword has made women childless: translators should avoid giving the impression that the sword somehow acted on its own initiative. The clear implication is that Agag used his sword to kill people. If a literal rendering of this expression does not make this clear, it should probably be translated “you have made women childless with your sword” or “you have killed many people with your sword, leaving their mothers childless.”

So shall your mother be childless: the meaning in this context is not that Agag’s mother will not be able to bear more children, but rather that her son will be killed, leaving her without children. It may be necessary in some languages to say “you will be killed, leaving your mother childless.”

This verse may need to be restructured along the following lines: “your mother will become childless just as you have made other mothers childless by using your sword.” Or, if the meaning is not otherwise clear, “you will die by the sword just as you killed other people by using your sword.”

Hewed … in pieces: this renders a Hebrew word used only here in the Old Testament. The exact meaning is not known. Some render it “cut [or, hewed] in pieces” (so Revised Standard Version, New Revised Standard Version, and Revised English Bible). Others use a more general word such as “cut down” (New Jewish Publication Society’s Tanakh and New American Bible) or “butchered” (New Jerusalem Bible). Many interpreters think that this cutting up of Agag into pieces was a ritual act or sacrifice associated with holy war.

Agag: see verse 8.

Before the LORD: in this context these words most likely mean “in front of the altar” (Good News Translation, Nova Tradução na Linguagem de Hoje, and Die Bibel im heutigen Deutsch) or “in front of the sanctuary” (Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente). See 10.25 for a similar meaning.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Ramah was Samuel’s birthplace (see 1.19-20).

Gibe-ah of Saul: this may sound unnecessarily redundant in some languages, since the idea that Gibeah was the home of Saul is already expressed. See the comments on 10.5.

It is possible to restructure this verse and translate the meaning: “Then both Samuel and Saul went home. Samuel went to Ramah and Saul to Gibeah.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Though the writer says that Samuel never again saw Saul, the incident in 19.18-24 seems to indicate otherwise. Perhaps the stories are out of sequence. New International Version attempts to avoid the difficulty by saying that Samuel “did not go to see Saul again,” suggesting by the addition of the word “go” that, when Samuel did in fact see Saul again, it was because Saul was the one who had gone to see Samuel. New International Version goes against the clear statement of the Hebrew and should not be followed here.

The day of his death, that is, the day that Samuel died. The exact sense of these words is disputed. (1) They may mean that Samuel never ever saw Saul again (but see 19.18-24). New American Bible says “Never again, as long as he lived, did Samuel see Saul,” and Revised English Bible says “he never saw Saul again to his dying day.” (2) They may, however, mean that Samuel saw Saul again only on the day that Saul died (see 28.7-20). Compare New Jerusalem Bible, “Samuel did not see Saul again till his dying day.”

Grieved over: this does not mean that Samuel “mourned over” Saul when he died (New Jerusalem Bible). Rather he “felt sad about” the fact that Saul did not remain faithful to God and continue as king (Contemporary English Version). In 16.1 Samuel is grieving over Saul while Saul is still alive.

The LORD repented: see the comments on verse 11 above.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .