Saul is sent to destroy Amalec: he spareth their king and the best of their cattle: for which disobedience he is cast off by the Lord.
Saul is commanded vtterly to destroy the Amalecites. 8. but he taking Agag their king spareth his life, & chiefe of the praye. 10. For which disobedience (20. though pretending that the best thinges were reserued for sacrifice) he is deposed from his kingdom. 24. Then acknowledgeth his fault. 32. Samuel cutteth Agag in peeces 35. and mourneth for Saul.
1And Samuel said to Saul: The Lord sent me to anoint thee king over his people Israel: now therefore hearken thou unto the voice of the Lord:E Samuele disse a Saul: Il Signore mi mandò ad ungerti re del popol suo d'Israele: adesso pertanto ascolta le parole del Signore.AND Samuel said to Saul: Our Lord sent me to annointe thee king ouer his people Israel; now therefore heare the voice of our Lord:Et dixit Samuel ad Saul: Me misit Dominus ut ungerem te in regem super populum ejus Israël: nunc ergo audi vocem Domini. 2Thus saith the Lord of hosts: I have reckoned up all that Amalec hath done to Israel: how he opposed them in the way when they came up out of Egypt.Queste cose dice il Signore degli eserciti: Io ho riandate tutte le cose fatte da Amalec ad Israele, e in qual modo se gli oppose nel viaggio, mentre usciva dell'Egitto.Thus sayth the Lord of hostes: I haue recounted whatsoeuer Amalec hath done to Israel: how he resisted them in the way when they came vp out of Aegypt.Hæc dicit Dominus exercituum: Recensui quæcumque fecit Amalec Israëli: quomodo restitit ei in via cum ascenderet de Ægypto. 3Now therefore go, and smite Amalec, and utterly destroy all that he hath: spare him not, nor covet anything that is his: but slay both man and woman, child and suckling, ox and sheep, camel and ass.Tu dunque adesso va, e fa strage di Amalec, e distruggi tutto quello che a lui appartiene: non averne compassione, e non desiderare nissuna delle cose sue: ma uccidi uomini, e donne, i fanciulli, e i bambini di latte, i buoi, e le pecore, i cammelli, e gli asini.Now therefore goe, and strike Amalec, and destroy al that he hath: spare him not, and couet not ought of his thinges: but kil from man vnto woman, both childe & suckling, oxe and sheepe, camel and asse.Nunc ergo vade, et percute Amalec, et demolire universa ejus: non parcas ei, et non concupiscas ex rebus ipsius aliquid, sed interfice a viro usque ad mulierem, et parvulum atque lactentem, bovem et ovem, camelum et asinum. 4So Saul commanded the people, and numbered them as lambs: two hundred thousand footmen, and ten thousand of the men of Juda.Saul adunque convocò il popolo, e ne fece la rassegna come di tanti agnelli: dugento mila pedoni, e diecimila combattenti di Giuda.Saul therefore commanded the people, and numbered them as it were lambes: two hundred thousand footemen, & ten thousand of the men of Iuda.Præcepit itaque Saul populo, et recensuit eos quasi agnos: ducenta millia peditum, et decem millia virorum Juda. 5And when Saul was come to the city of Amalec, he laid ambushes in the torrent.Indi Saul, giunto che fu presso alla città di Amalec, pose un'imboscata nel torrente.And when Saul was come vnto the citie of Amalec, he laid ambushementes in the torrent.Cumque venisset Saul usque ad civitatem Amalec, tetendit insidias in torrente.
6And Saul said to the Cinite: Go, depart, and get ye down from Amalec: lest I destroy thee with him. For thou hast shewn kindness to all the children of Israel, when they came up out of Egypt. And the Cinite departed from the midst of Amalec.E Saul disse a' Cinei. Andate, ritiratevi, e separatevi da Amalec, affinchè per disgrazia io non vi confonda con essi: perocché voi aveste compassione di tutti i figliuoli d'Israele quando uscivan d'Egitto. E i Cinei si ritirarono dagli Amaleciti.And Saul said to the Cineite: Goe ye, retyre and depart from Amalec: lest perhaps I wrappe thee in with him. for thou hast done mercie with al the children of Israel, when they descended out of Aegypt. And the Cineite departed out of the middes of Amalec.Dixitque Saul Cinæo: Abite, recedite, atque descendite ab Amalec, ne forte involvam te cum eo: tu enim fecisti misericordiam cum omnibus filiis Israël, cum ascenderent de Ægypto. Et recessit Cinæus de medio Amalec. 7And Saul smote Amalec from Hevila, until thou comest to Sur, which is over against Egypt.E Saul distrusse Amalec da Hevila sino a Sur, che sta dirimpetto all'Egitto.And Saul stroke Amalec from Heuila, vntil thou come to Sur, which is ouer against Aegypt.Percussitque Saul Amalec ab Hevila donec venias ad Sur, quæ est e regione Ægypti. 8And he took Agag, the king of Amalec, alive: but all the common people he slew with the edge of the sword.E prese vivo Agag re di Amalec, e trucidò tutto il popolo.And he apprehended Agag the king of Amalec aliue: but al the comon people he slewe in the edge of the sword.Et apprehendit Agag regem Amalec vivum: omne autem vulgus interfecit in ore gladii. 9And Saul and the people spared Agag, and the best of the flocks of sheep, and of the herds, and the garments and the rams, and all that was beautiful, and would not destroy them: but every thing that was vile, and good for nothing, that they destroyed.Ma Saul, e il popolo salvarono Agag, e i migliori greggi di pecore, e i bovi, e le vestimenta, e gli arieti, e tutte le cose belle, e non vollero mandarle a male: distrussero tutte le cose spregevoli, e buone a nulla.And Saul and the people spared Agag, and the best flockes of sheepe and heardes, and the garmentes and rammes, and al thinges, that were fayre, neither would they destroy them: but whatsoeuer was vile and refuse, that they destroyed.Et pepercit Saul et populus Agag, et optimis gregibus ovium et armentorum, et vestibus et arietibus, et universis quæ pulchra erant, nec voluerunt disperdere ea: quidquid vero vile fuit et reprobum, hoc demoliti sunt.
10And the word of the Lord came to Samuel, saying:E il Signore parlò a Samuele, e disse:And the word of our Lord was made to Samuel, saying:Factum est autem verbum Domini ad Samuel, dicens: 11It repenteth me that I have made Saul king: for he hath forsaken me, and hath not executed my commandments. And Samuel was grieved, and he cried unto the Lord all night.Io mi pento di aver fatto re Saul, perchè egli mi ha abbandonato, e non ha adempite le mie parole. E Samuele se ne afflisse, e alzò le grida al Signore per tutta la notte.It repenteth me that I haue made Saul king: because he hath forsaken me, & hath not fulfilled my wordes in worke. And Samuel was strooken sadde, and cried to our Lord al the night.Pœnitet me quod constituerim Saul regem: quia dereliquit me, et verba mea opere non implevit. Contristatusque est Samuel, et clamavit ad Dominum tota nocte. 12And when Samuel rose early, to go to Saul in the morning, it was told Samuel that Saul was come to Carmel, and had erected for himself a triumphant arch, and returning had passed on, and gone down to Galgal. And Samuel came to Saul, and Saul was offering a holocaust to the Lord, out of the choicest of the spoils, which he had brought from Amalec.E alzatosi Samuele prima del giorno per andare di buon'ora a Saul, fu recato avviso a Samuele, come Saul era andato sul Carmelo, e si era fatto ergere un arco trionfale, e che partito di là era sceso a Galgala. Andò pertanto Samuele a trovar Saul; e questi offeriva al Signore un olocausto delle primizie della preda fatta sopra gli Amaleciti.And when Samuel had risen in the night, to goe to Saul in the morning, it was told Samuel, that Saul was come into Carmelus, and had erected to him selfe a triumphant arch, and returning was passed, and gone into Galgal. Samuel therefore came to Saul, and Saul offered an holocaust to our Lord of the first of the prayes, which he had brought from Amalec.Cumque de nocte surrexisset Samuel ut iret ad Saul mane, nuntiatum est Samueli eo quod venisset Saul in Carmelum, et erexisset sibi fornicem triumphalem, et reversus transisset, descendissetque in Galgala. Venit ergo Samuel ad Saul, et Saul offerebat holocaustum Domino de initiis prædarum quæ attulerat ex Amalec. 13And when Samuel was come to Saul, Saul said to him: Blessed be thou of the Lord, I have fulfilled the word of the Lord.E giunto che fu Samuele presso Saul, Saulle gli disse: Benedetto sii tu dal Signore; io ho eseguito il comando del Signore.And when Samuel was come to Saul, Saul sayd to him: Blessed be thou to our Lord, I haue fulfilled the word of our Lord.Et cum venisset Samuel ad Saul, dixit ei Saul: Benedictus tu Domino: implevi verbum Domini.
14And Samuel said: What meaneth then this bleating of the flocks, which soundeth in my ears, and the lowing of the herds, which I hear?E Samuele disse: E che voci di greggi sono quelle che risonano alle mie orecchie, e di armenti che io sento?And Samuel sayd: And what is this voice of flockes, which soundeth in myne eares, and of heardes, which I heare?Dixitque Samuel: Et quæ est hæc vox gregum, quæ resonat in auribus meis, et armentorum, quam ego audio ? 15And Saul said: They have brought them from Amalec: for the people spared the best of the sheep and of the herds, that they might be sacrificed to the Lord thy God, but the rest we have slain.E Saul disse: Sono stati condotti dal paese di Amalec: perocché il popolo ha serbato il meglio delle pecore, e degli armenti per sacrificargli al Signore Dio tuo; il resto poi lo uccidemmo.And Saul said: They haue brought them from Amalec: for the people hath spared the better sheepe and heardes that they might be immolated to our Lord thy God, but the rest we haue slaine.Et ait Saul: De Amalec adduxerunt ea: pepercit enim populus melioribus ovibus et armentis ut immolarentur Domino Deo tuo, reliqua vero occidimus. 16And Samuel said to Saul: Suffer me, and I will tell thee what the Lord hath said to me this night. And he said to him: Speak.Ma Samuele disse a Saul: Dammi permissione, e io ti dirò quello che stanotte mi ha detto il Signore. E quegli disse a lui: Parla.And Samuel said to Saul: Suffer me, and I wil shew thee what our Lord hath spoken to me this night. And he sayd to him: Speake.Ait autem Samuel ad Saul: Sine me, et indicabo tibi quæ locutus sit Dominus ad me nocte. Dixitque ei: Loquere. 17And Samuel said: When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel? And the Lord anointed thee to be king over Israel.E Samuele disse: Non è egli vero, che essendo tu piccolo negli occhi tuoi, sei stato fatto capo delle tribù d'Israele, e il Signore ti unse in re d'Israele?And Samuel said: When thou wast a little one in thyne owne eyes, was thou not made chief in the tribes of Israel? And our Lord annointed thee to be king ouer Israel,Et ait Samuel: Nonne cum parvulus esses in oculis tuis, caput in tribubus Israël factus es ? unxitque te Dominus in regem super Israël, 18And the Lord sent thee on the way, and said: Go, and kill the sinners of Amalec, and thou shalt fight against them until thou hast utterly destroyed them.E il Signore ti ordinò di partire, e disse: Va, e uccidi i peccatori di Amalec, e combatterai contro di essi fino a sterminarli.and our Lord sent thee on the way, and sayd: Goe, and kil the sinners of Amalec, and thou shalt fight against them vntil the vtter destruction of them.et misit te Dominus in viam, et ait: Vade, et interfice peccatores Amalec, et pugnabis contra eos usque ad internecionem eorum ?
19Why then didst thou not hearken to the voice of the Lord: but hast turned to the prey, and hast done evil in the eyes of the Lord?Per qual motivo adunque non hai tu ascoltata la voce del Signore, ma ti sei innamorato della preda, e hai fatto il male sotto gli occhi del Signore?Why therefore hast thou not heard the voice of our Lord: but art turned to the praye, and hast done euil in the eies of our Lord?Quare ergo non audisti vocem Domini: sed versus ad prædam es, et fecisti malum in oculis Domini ? 20And Saul said to Samuel: Yea, I have hearkened to the voice of the Lord, and have walked in the way by which the Lord sent me, and have brought Agag, the king of Amalec, and Amalec I have slain.E Saul disse a Samuele: Anzi io ho ascoltata la voce del Signore, e seguitai la strada, per cui il Signore mi mandò, e ho menato Agag re di Amalec, e ho trucidati gli Amaleciti.And Saul said to Samuel: Yea I haue heard the voice of our Lord, and haue walked in the way by which our Lord sent me, and haue brought Agag the king of Amalec, and Amalec I haue slaine.Et ait Saul ad Samuelem: Immo audivi vocem Domini, et ambulavi in via per quam misit me Dominus, et adduxi Agag regem Amalec, et Amalec interfeci. 21But the people took of the spoils, sheep and oxen, as the firstfruits of those things that were slain, to offer sacrifice to the Lord their God in Galgal.Ma il popolo separò dalla preda delle pecore, e dei bovi (come) primizie di quelli che si sono uccisi, per immolargli al Signore Dio suo in Galgala.But the people tooke of the praye sheepe and oxen, the principal of those thinges which were slaine, to immolate to our Lord their God in Galgal.Tulit autem de præda populus oves et boves, primitias eorum quæ cæsa sunt, ut immolet Domino Deo suo in Galgalis. 22And Samuel said: Doth the Lord desire holocausts and victims, and not rather that the voice of the Lord should be obeyed? For obedience is better than sacrifices: and to hearken rather than to offer the fat of rams.E Samuele disse: Domanda forse il Signore olocausti, e vittime, e non piuttosto che s'obbedisca alla sua voce? perocché più vale l'obbedienza che le vittime, e la docilità più che offerire il grasso degli arieti:And Samuel said: Why wil our Lord haue holocaustes and victimes, and not rather that the voice of our Lord be obeyed? For BETTER is obedience then victimes: and to harken rather then to offer the fatte of rammes.Et ait Samuel: Numquid vult Dominus holocausta et victimas, et non potius ut obediatur voci Domini ? melior est enim obedientia quam victimæ, et auscultare magis quam offerre adipem arietum.
23Because it is like the sin of witchcraft, to rebel: and like the crime of idolatry, to refuse to obey. Forasmuch, therefore, as thou hast rejected the word of the Lord, the Lord hath also rejected thee from being king.Perocché il disobbedire è come il peccato della divinazione, e il non volere soggettarsi è come il delitto d'Idolatria: perchè adunque tu hai rigettata la parola del Signore, il Signore ti ha rigettato dall'esser re.Because it is as it were the sinne of inchantment, to resist: and as it were the wickednes of idolatrie, to refuse to obey. For as much therefore as thou hast reiected the word of our Lord, our Lord hath reiected thee that thou shalt not be king.Quoniam quasi peccatum ariolandi est, repugnare: et quasi scelus idololatriæ, nole acquiescere. Pro eo ergo quod abjecisti sermonem Domini, abjecit te Dominus ne sis rex. 24And Saul said to Samuel: I have sinned, because I have transgressed the commandment of the Lord, and thy words, fearing the people, and obeying their voice.E Saul disse a Samuele: Ho peccato, mentre ho trasgredita la parola del Signore, e i tuoi dettami, avendo timore del popolo, e facendo a modo di lui.And Saul said to Samuel: I haue sinned, because I haue transgressed the saying of our Lord, and thy wordes, fearing the people, and obeying their voice.Dixitque Saul ad Samuelem: Peccavi, quia prævaricatus sum sermonem Domini et verba tua, timens populum, et obediens voci eorum. 25But now bear, I beseech thee, my sin, and return with me, that I may adore the Lord.Ma tu adesso sopporta di grazia il mio peccato, e torna indietro con me, affinchè io, adori il Signore.But now beare I besech thee my sinne, and returne with me, that I may adore our Lord.Sed nunc porta, quæso, peccatum meum, et revertere mecum, ut adorem Dominum. 26And Samuel said to Saul: I will not return with thee, because thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel.E Samuele disse a Saul: Non tornerò indietro con te, perchè tu hai rigettata la parola del Signore, e il Signore ha rigettato te dall'esser re d'Israele.And Samuel sayd to Saul: I wil not returne with thee, because thou hast reiected the word of our Lord, and our Lord hath reiected thee that thou shalt not be king ouer Israel,Et ait Samuel ad Saul: Non revertar tecum, quia projecisti sermonem Domini, et projecit te Dominus ne sis rex super Israël. 27And Samuel turned about to go away: but he laid hold upon the skirt of his mantle, and it rent.E Samuele si voltò per andarsene: ma quegli lo prese per l'orlo del suo mantello, il quale si strappò.And Samuel turned him selfe to depart: but he caught the hemme of his cloke, which also did rent.Et conversus est Samuel ut abiret: ille autem apprehendit summitatem pallii ejus, quæ et scissa est.
28And Samuel said to him: The Lord hath rent the kingdom of Israel from thee this day, and hath given it to thy neighbour who is better than thee.E disse a lui Samuele: Il Signore ha strappato oggi di mano a te il regno d'Israele, e lo ha dato ad un altro miglior di te.And Samuel said to him: Our Lord hath rent the kingdom of Israel from thee this day, and hath deliuered it to thy neighbour better then thou.Et ait ad eum Samuel: Scidit Dominus regnum Israël a te hodie, et tradidit illud proximo tuo meliori te. 29But the triumpher in Israel will not spare, and will not be moved to repentance: for he is not a man that he should repent.Or colui che in Israele trionfa, non perdonerà, nè si muoverà a pentimento: perocché egli non è un uomo che abbia a pentirsi.Moreouer the Triumpher in Israel wil not spare, and he wil not be turned with repentance: for neither is he a man that he may repent.Porro triumphator in Israël non parcet, et pœnitudine non flectetur: neque enim homo est ut agat pœnitentiam. 30Then he said: I have sinned: yet honour me now before the ancients of my people, and before Israel, and return with me, that I may adore the Lord thy God.E quegli disse: Ho peccato: ma tu adesso rendimi onore dinanzi a' seniori del mio popolo, e dinanzi ad Israele, e torna con me, affinchè io adori il Signore Dio tuo.But he said: I haue sinned: how be it now honour me before the ancientes of my people, and before Israel, and returne with me, that I may adore our Lord thy God.At ille ait: Peccavi: sed nunc honora me coram senioribus populi mei et coram Israël, et revertere mecum, ut adorem Dominum Deum tuum. 31So Samuel turned again after Saul: and Saul adored the Lord.Samuele adunque tornò seguendo Saul: e Saul adorò il Signore.Samuel therefore returning folowed Saul: and Saul adored our Lord.Reversus ergo Samuel secutus est Saulem: et adoravit Saul Dominum. 32And Samuel said: Bring hither to me Agag, the king of Amalec. And Agag was presented to him very fat, and trembling. And Agag said: Doth bitter death separate in this manner?E Samuele disse: Conducetemi Agag re di Amalec. E fugli presentato Agag che era grassissimo, e tremante. E disse Agag: Così adunque (mi) divide la morte amara?And Samuel said: Bring vnto me Agag the king of Amalec. And Agag was presented to him very fatte, trembling. And Agag sayd: Doth bitter death thus separat?Dixitque Samuel: Adducite ad me Agag regem Amalec. Et oblatus est ei Agag, pinguissimus et tremens. Et dixit Agag: Siccine separat amara mors ?
33And Samuel said: As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed him in pieces before the Lord in Galgal.E disse Samuele: Siccome la tua spada privò le madri di figli, così priva di figliuoli sarà tra le donne la madre tua. E Samuele lo trucidò in Galgala dinanzi al Signore.And Samuel said: As thy sword hath made wemen without children, so shal thy mother among wemen be without children. And Samuel hewed him into peeces before our Lord in Galgal.Et ait Samuel: Sicut fecit absque liberis mulieres gladius tuus, sic absque liberis erit inter mulieres mater tua. Et in frustra concidit eum Samuel coram Domino in Galgalis. 34And Samuel departed to Ramatha: but Saul went up to his house in Gabaa.Indi Samuele se n'andò a Ramatha: e Saul tornò a casa sua in Gabaa.And Samuel departeth into Ramatha: but Saul ascended vnto his house into Gabaa.Abiit autem Samuel in Ramatha: Saul vero ascendit in domum suam in Gabaa. 35And Samuel saw Saul no more till the day of his death: nevertheless, Samuel mourned for Saul, because the Lord repented that he had made him king over Israel.E Samuele non andò più a vedere Saul fino al dì della sua morte. Ma Samuele piangeva Saul, perchè il Signore si era pentito di averlo fatto re d'Israele.And Samuel saw Saul no more vnto the day of his death: but yet Samuel lamented Saul because it repented our Lord that he had appointed him king ouer Israel.Et non vidit Samuel ultra Saul usque ad diem mortis suæ: verumtamen lugebat Samuel Saulem, quoniam Dominum pœnitebat quod constituisset eum regem super Israël.
15:1
Haydock
Lord, in gratitude for so great an honour. (Haydock)
15:2
Menochius
Reckoned up. God speaks in a human manner, as if he had been reading the history of ancient times, Exodus 17:14. (Menochius)
Calmet
The Amalecites had treated Israel with inhumanity, above 400 years before. God's vengeance is often slow, but only so much the more terrible. (Calmet)
Hebrew pakadti, I have visited, or will punish and remember.
15:3
Haydock
Destroy, as a thing accursed. (Haydock)
Challoner
Child. The great master of life and death (who cuts off one half of mankind whilst they are children) has been pleased sometimes to ordain that children should be put to the sword, in detestation of the crimes of their parents, and that they might not live to follow the same wicked ways. But without such ordinance of God, it is not allowable in any wars, how just soever, to kill children. (Challoner)
The Israelites were now to execute God's orders with blind obedience, as he cannot be guilty of injustice.
Calmet
Nor covet....his, is omitted in Hebrew, etc. (Calmet)
Worthington
Amalec is stricken when the flesh is chastised---He is destroyed when we repress evil thoughts. (St. Gregory) (Worthington)
15:4
Calmet
As lambs. This comparison is very common, Isaias 40:11., and Ezechiel 34:2. But many translate the Hebrew "in Telaim." St. Jerome reads Hebrew c, as, instead of b, in, with greater propriety. Septuagint and Josephus, "in Galgal," which in effect would have been the most proper place for rendezvous. (Calmet)
Footmen. Vatican Septuagint, "400,000 ranks or standards, (Josephus, men) and Juda 30,000."
15:5
Calmet
Amelac. The people dwelt in tents, and removed from one place to another. So in Ethiopia there are properly no cities, the place where the prince encamps is deemed the capital. (Calmet)
Torrent. Hebrew, or "valley."
15:6
15:7
Menochius
Sur. See Genesis 2:11., and 16:7., and 25:18., and Exodus 15:22. (Menochius)
Haydock
These people had occupied a great part of the country, from the Persian Gulf to Egypt. (Haydock)
15:9
Calmet
Garments. Hebrew is commonly rendered, "fatlings." Septuagint, "eatables." (Calmet)
15:11
St. Justin Martyr
Repenteth. God cannot change: but he often acts exteriorly as one who repents. He alters his conduct when men prove rebellious. (St. Justin Martyr, p. 22.)
Calmet
Grieved. Hebrew, "indignant." (Calmet)
Salien
He was sorry to think that Saul would now lose his temporal, and perhaps his eternal crown. (Salien)
St. Jerome in Ezechiel ii
"The choice of Judas and of Saul, do not prove that God is ignorant of future events, but rather that he is a Judge of the present." (St. Jerome in Ezechiel ii.)
15:12
Calmet
Arch. Here we behold what a change prosperity makes in the manners of those who before shewed the greatest humility. Saul erects a monument to his own vanity. Hebrew, "he has set him up a hand," (as Absalom did, 2 Kings 18:18.) or "a place" to divide the booty, (Jonathan) or "a garrison," to keep the country in subjection. (Calmet)
Haydock
Perhaps he erected the figure of "a hand," as an emblem of strength, and in honour of Benjamin, "the son of the right hand," of whose tribe he was. (Haydock)
15:14
Menochius
Hear, and which manifestly prove, that God's order has not been put in execution. (Menochius)
15:15
Salien
Thy God. This was probably a falsehood, like the rest. (Salien)
15:17
Haydock
Eyes. God rejects the proud, and gives his grace to the humble. See Luke 1:52. (Haydock)
15:20
Lord. Septuagint, "of the people."
15:21
First-fruits, or the best.
Slain. Hebrew, "of the anathema."
15:22
Haydock
Rams. Can God be pleased with victims which he has cursed? (Haydock)
15:23
Louis de Dieu
Obey. Hebrew, "Rebellion is the sin of divination or witchcraft, and resistance is iniquity, and the Theraphim." Symmachus, "the injustice of idols." Theraphim here designate idolatrous representations, Genesis 31:19. They were probably of Chaldean origin, in honour of the sun and fire, (Calmet) and were venerated like the Penates, and supposed to be the sources of prosperity, from the Arabic Taraph, "to give abundance." Hence Laban was so solicitous to recover what Rachel had taken away. (Louis de Dieu)
Worthington
By sacrifices we give our goods, or another's flesh is immolated; (Mor. 33:10.; Du Hamel) by obedience, we give ourselves to God. (St. Gregory) (Worthington)
15:24
Calmet
Voice: miserable excuse for a king, who ought to prevent the sins of his people! (Calmet)
Du Hamel
Saul's transgression seems less than David's; but the one repents, and the other proudly defends what he had done. (Du Hamel)
15:25
Bear, or take away. Pardon my fault. Do not expose me in public.
Calmet
The Lord, by offering sacrifices, ver. 31. (Calmet)
15:27
Haydock
Rent: a dreadful prognostic that Saul was cast away. (Haydock)
15:29
Calmet
Triumpher. Some suppose that he speaks ironically of Saul. A prince, like you, will not repent. (Calmet)
Haydock
But it more probably refers to God, who would not fail to execute his threats against the king. (Haydock)
Calmet
Hebrew, "the victor in Israel will not lie, he will not repent." Septuagint, "and Israel shall be split in two, and the holy one of Israel shall not turn nor repent." Saul's rejection became now inevitable. (Calmet)
15:30
Haydock
Israel. He is wholly solicitous to shun disgrace in this world. (Haydock)
Salien
His confession was not actuated by such contrition as that he might deserve to hear, the Lord has removed thy sin. He begins by falsehood; continues making idle excuses, and throwing the blame on others, and concludes, by shewing that he is more concerned for what his subjects may think and do against him, than for the displeasure of God. He boldly ventures to offer victims. But Samuel joins not with him in prayer, looking upon him as a person excommunicated; and he only attends that he may see the word of the Lord fulfilled, and Agag treated as he deserved. (Salien, the year of the world 2965.)
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Menochius
Trembling. Hebrew, "and Agag came to him delicately." Septuagint, "trembling," (Haydock) or walking with a soft step, or "with bands or chains;" mahadannoth. See Pagnin. (Menochius)
Vatable
Some think that he presented himself boldly, like a king, fearing nothing. (Vatable)
Haydock
Manner. Hebrew, "Surely the bitterness of death is past." I have obtained pardon from Saul. But the sense of the Vulgate seems preferable, as he must have perceived, from the looks of the prophet, that death was hanging over him. Hence others translate, "is pouring upon me," instead of, is past. Septuagint, "Is death thus bitter?" Chaldean, "I pray my Lord: the bitterness of death." (Haydock)
Calmet
O death! how bitter is the remembrance of thee to a man that hath peace in his possessions, etc., Ecclesiasticus 41:1. So Aristotle (Nicom. 3:6.) says, "Death is most terrible, (peras gar) for it is a passage," or separation, from all the things which could attach a man to this world. (Calmet)
Haydock
This catastrophe of Agag and Saul, had been long before predicted, Numbers 24:7. (Haydock)
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Menochius
Pieces. Josephus adds, by the hand of others. (Menochius)
Calmet
But zeal put the sword into his own hand; and he imitated the Levites and Phinees, (Exodus 32:27.) to shew Saul how preposterous had been his pity, when the Lord had spoken plainly. (Calmet)
Menochius
Lord, as a sort of victim, Isaias 34:6. (Menochius)
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Challoner
Saw Saul no more till the day of his death. That is, he went no more to see him: he visited him no more. (Challoner)
Haydock
He looked upon him as one who had lost the right to the kingdom, though he was suffered for a time to hold the reins of government, as a lieutenant to David. He might afterwards see Saul passing, but never to visit him, (Salien) or to consult with him about the affairs of state; (Menochius) nor perhaps did he even see him, when Saul came to Najoth, (chap. 19:19-24.) His spirit came to announce destruction to Saul, the night preceding the death of that unfortunate king, (chap. 38.) (Haydock)
Worthington
Repented. God is said, improperly, to repent when he alters what he had appointed. (St. Ambrose de Noe, ch. IV.) (Worthington)
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Child.... The great Master of life and death (who cuts off one half of all mankind whilst they are children) has been pleased sometimes to ordain that children should be put to the sword, in detestation of the crimes of their parents, and that they might not live to follow the same wicked ways. But without such ordinance of God it is not allowable, in any wars, how just soever, to kill children.
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Saw Saul no more till the day of his death.... That is, he went no more to see him: he visited him no more.
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Amalec is stricken when the flesh is chasticed by abstinence.
Destroyed when the mind is restrained from vncleane cogitations. S. Grego li. 6. c. 1. in •. Reg. 15.
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VVhen Saul was humble he was exalted, now being proud he is reiected.
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By ordinarie sacrifices, we geue our external goodes to God, by obedience we geue our selues S Greg. li. 6 c. 2. in 1. Reg. 25.
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God is said improperly to repent, when he altereth the thing, that he did before. S. Amb. li. de Nos ca. 4.
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St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.17
… while, with a still ampler compassion, he introduces them after the resurrection even to the kingdom of heaven. Such compassion did Saul see fit to assume when he spared the king whom God commanded to be slain;
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St Melito of Sardis † AD 180 Melito, the Philosopher 9
The repentance of the Lord — His change of procedure. As in the book of Kings: “It repented me that I have made Saul king.”
Tertullian † AD 220 The Five Books Against Marcion 2.24
Furthermore, with respect to the repentance which occurs in His conduct, you interpret it with similar perverseness just as if it were with fickleness and improvidence that He repented, or on the recollection of some wrong-doing; because He actually said, “It repenteth me that I have set up Saul to be king,”
Origen † AD 254 Origen De Principiis iv.1.8
… Thereupon the heretics, reading that it is written in the law, “A fire has been kindled in Mine anger;” and that “I the Lord am a jealous (God), visiting the sins of the fathers upon the children unto the third and fourth generation;” and that “it repenteth Me that I anointed Saul to be king;”
Origen † AD 254 Origen De Principiis iv.1-2.8
… but, as having called Himself Christ improperly, they crucified Him. And those belonging to heretical sects reading this (statement), “A fire has been kindled in Mine anger;” and this, “I am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation;” and this, “I repent of having anointed Saul to be king;”
St Jerome † AD 420 The Letters of St. Jerome 147.1
1. Of old, when it had repented the Lord that he had anointed Saul to be king over Israel,
St Jerome † AD 420 The Letters of St. Jerome 147.4
4. Have mercy I beseech you upon your soul. Consider that God’s judgment will one day overtake you. Remember by what a bishop you were ordained. The holy man was mistaken in his choice; but this he might well be. For even God repented that he had anointed Saul to be king.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.11
… for thou dost it, because thou hadst erred; while He doth it, because He avengeth, or freeth. He changed Saul’s kingdom, when He repented, as it is said: and in the very passage where the Scripture saith, “It repented Him;” it is said a little after, “for He is not a man that He should repent.”
John Cassian † AD 435 The Conferences of John Cassian 17.25
… “It repenteth Me that I have appointed Saul king: for he hath forsaken Me, and hath not performed My words;” and again: “But Samuel was grieved for Saul because the Lord repented that He had made Saul king over Israel.”
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… Thus Saul, after merit of humility, became swollen with pride, when in the height of power: for his humility he was preferred, for his pride rejected; as the Lord attests, Who says, When thou wast little in thine own sight, did I not make thee the head of the tribes of Israel (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.17.1
… “God does not desire whole burnt-offerings and sacrifices, but He will have His voice to be hearkened to. Behold, a ready obedience is better than sacrifice, and to hearken than the fat of rams.”
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St Augustine of Hippo † AD 430 City of God 17.7
Again Saul sinned through disobedience, and again Samuel says to him in the word of the Lord, “Because thou hast despised the word of the Lord, the Lord hath despised thee, that thou mayest not be king over Israel.”
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.67
… So when, instead of this, he was made to smart under temporal correction, he saw that, while the pardon remained good, wholesome discipline was also provided. Saul, too, when he was reproved by Samuel, said, I have sinned.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.113
… For it is to be feared that we shall have to hear these words concerning those who have been entrusted to us: I will require their souls at your hands; and, Because ye have rejected me, and not been leaders and rulers of my people, I also will reject you, that I should not be king over you;
St Augustine of Hippo † AD 430 City of God 17.7
… And Samuel said unto him, The Lord hath rent the kingdom from Israel out of thine hand this day, and will give it to thy neighbor, who is good above thee, and will divide Israel in twain. And He will not be changed, neither will He repent: for He is not as a man, that He should repent; who threatens and does not persist.”
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Tertullian † AD 220 The Five Books Against Marcion 2.24
… Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, “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;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… The “None is Good” meets the tempting Lawyer, who was testifying to His Goodness viewed as Man. For perfect goodness, He says, is God’s alone, even if a man is called perfectly good. As for instance, A good man out of the good treasure of his heart bringeth forth good things. And, I will give the kingdom to one who is good above Thee.
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Tertullian † AD 220 The Five Books Against Marcion 2.24
… Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, “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;” and into two parts shall Israel be divided: “for He will not turn Himself, nor repent; for He does not repent as a man does.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… Holy Scripture often times is wont to attribute expressions to God such that they seem quite accordant with our own, e.g. “The Lord was wroth, and it repented Him because of their sins ”; and again, “He repented that He had anointed Saul king
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… This happens even in the case where God and men are the parties: the man requests, God is wroth. For instance, when He saith, “If her father had spit in her face” ( Num. xii. 14 ): and again, “Let me alone, and in Mine anger I will blot out this people.” ( Ex. xxxii. 32 .) And Samuel when he mourns for Saul. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was by him, and injured irreparably. (
St Jerome † AD 420 The Letters of St. Jerome 122.1
… (For it was in Egypt that Joseph fed his brothers, and when the bride speaks to the Bridegroom her cry is: “tell me where thou feedest, where thou makest thy flock to rest at noon.” ) Good men have always sorrowed for the sins of others. Samuel of old lamented for Saul
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THE LORD SENT ME (not so much by local motion, for Samuel did not go to Saul, but Saul came to Samuel to consult him about the asses, as by internal instinct), THAT I SHOULD ANOINT THEE KING. I have given the reasons for anointing above; to which add St. Chrysostom, hom. 4 in the epistle to the Philippians in moral: "For this reason," he says, "priests, kings and prophets were anointed; because oil had the symbol of divine benignity;" but how great this benignity ought to be in kings he adds saying: "If anyone should wish to praise a ruler, he will ascribe nothing so becoming to him as mercy. For it is the proper function of authority to have mercy." And after much: "Precious," he says, "is the merciful man; indeed, to have mercy is to be God." Furthermore St. Gregory: "King Saul," he says, "is commanded to destroy the Amalecites, so that if he should complete the slaughter of that nation according to the Lord's command, he might undo the knot of his former disobedience." NOW THEREFORE HEAR THE VOICE OF THE LORD. God had commanded three times to utterly destroy Amalec: first, Exodus XVII, 14; second, Deuteronomy XXV, 17; third here, so that he might show how earnestly and completely he wished it to be done; wherefore the sin of Saul was grave, transgressing this precept of God. Whence Rupertus, lib. I in Deuteronomy cap. IV: "It is not therefore surprising," he says, "or unjust, that Saul was irrecoverably cast down on account of such a sin, because he dared to transgress what by the law once and again, indeed even a third time, was commanded with such gravity." Tropologically, a king and ruler should obey God and his Superiors, if he wishes to be obeyed by his subjects. He hints therefore, as if to say: God made thee king and ruler: therefore be grateful and obedient to thy God, and rule according to his will. For, as St. Augustine says addressing God, Soliloquies cap. XVIII: "Just as there is no hour or moment in all my life in which I do not use thy benefit; so there should be no moment in which I do not have thee before my eyes." St. Bernard, epistle 42: "That you may preside securely, do not disdain to be subject yourselves, if you owe it to anyone. For disdain of subjection renders one unworthy of authority."
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I HAVE NUMBERED ALL THAT AMALEC DID TO ISRAEL. The Chaldean: I have remembered; Origen, hom. 19 in Numbers, I have thought over; the Hebrew, I have visited; the Septuagint, now I will avenge. For God in his most tenacious memory keeps the sins of men, so that in his time he may avenge them; unless they are blotted out by man through penance. Hear Jeremiah, cap. XVII, 1: "The sin of Juda is written with an iron pen, engraved with the point of a diamond upon the breadth of their heart and upon the horns of their altars." See the sayings there. Wisely St. Augustine in Psalm. CI, verse 8: "Do not think thus," he says, "that God is merciful so as not to appear also just." And soon after: "When thou hast treasured up wrath for thyself in the day of wrath, wilt thou not experience him to be just, whom thou hast despised, to be kind?" St. Jerome, or whoever is the author, on that passage Lamentations III, 12: He hath bent his bow. "In the bow," he says, "the farther the string is drawn, the more forcefully the arrow will go forth from it; so the day of final judgment, the farther it is deferred in coming, the more forcefully will the sentence proceed from it." St. Lawrence Justinus gives the reason in the Wood of Life, cap. IV, saying: "Divine wrath proceeds to vengeance at a slow pace, and compensates the slowness of punishment by its severity. For the Most High is a patient avenger; because those whom he tolerates for a long time so that they may be converted, if not converted he condemns more severely: and the longer he waits for them to amend, the more gravely will he judge, if they neglect it." Wherefore the Psalmist: "Mercy and judgment," he says, "I will sing to thee, O Lord," Psalm. CI, 1.
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3. Amalec, that is, the Amalekites, descended from Amalec the grandson of Esau, who strove in every way to impede the journey of the Hebrews into the holy land; and therefore they were slain by Joshua, Exodus XVII. See the things said there. Mystically, from Origen and St. Gregory Bede: "Amalec," he says, "who after the crossing of the Red Sea resisted Israel, demonstrates those sins which after the wave of Baptism hinder us from reaching the promised kingdoms of the heavenly fatherland: all of which we are commanded to demolish and to spare none of them." Furthermore, Amalec in Hebrew is the same as people licking; whence it denotes the gluttonous and carnal: likewise demons, says St. Gregory: "For theirs," he says, "is to lick, that is, to entice the mind to sin by the blandishment of the flesh; just as by the touch of the tongue they seek to lick, when they touch the mind with light suggestions." SLAY THEM FROM MAN EVEN TO WOMAN, AND CHILD AND SUCKLING. God, who is Lord of death and life of all, had commanded that the Amalekites be utterly destroyed, not only men but also beasts; and thus their memory be abolished: but this memory in posterity (even if they themselves had done no injury) would endure, wherefore He commanded them to be utterly cut off: especially because they themselves had taken on the hatred of their parents toward the Jews, and imitated their other sins. For this reason Samuel slew Agag king of Amalec, saying in verse 33: "As thy sword hath made women childless, so shall thy mother be childless among women." The children also on account of original sin were liable to death, and swift death was a benefit to them rather than a punishment; lest if they grew up, they would sin more gravely, and therefore be punished more severely in hell. Whence St. Ambrose, lib. II De Cain, cap. IX: "Longevity granted to Cain," he says, "was a punishment." For it is better that sinners die quickly, lest they increase guilt and hell for themselves. Whence the same St. Ambrose, lib. De Interpel. David: "By living," he says, "we contract losses of innocence; by death we attain the end of error. Therefore gain is acquired by death, but by the use of life, as for wretched debtors, usury increases the debt." This is what was prophesied concerning Balaam: "The beginning of the nations is Amalec, whose latter end shall be destroyed," Num. XXIV, 20. See the things said there. Wherefore St. Chrysostom, hom. 25 in Genesis, asking why God restricted the age of men to 120 years? I answer, He did this out of mercy, lest by living longer, they would suffer longer the miseries of this life, and pursuing desires, would sin more gravely, and therefore be punished more severely. And Origen, hom. 1 in Num.: "It is a sign of the goodness of God," he says, "to destroy the kingdoms hostile to the wicked, and by warring with his people to overthrow nations." But the proper and principal cause why God commanded the Amalekites to be destroyed so severely was that they themselves sought to turn away the Hebrew people, recently joined to God at Sinai, and as it were new in faith and religion, and following God in the pillar of cloud, as it were their leader going before them, into the promised land, from Him; indeed they attempted to overturn this whole work of God. For they were the descendants of Esau, who therefore, seeing so great an army of Hebrews, feared lest that prophecy be now fulfilled, Genesis XXV, 23: "The greater shall serve the lesser," that is, the descendants of Esau the greater shall serve the descendants of Jacob the lesser; wherefore they feared lest they be put under the yoke by the Hebrews and forced to serve them. For this reason, as if fighting for liberty, they attempted extreme measures against the Hebrews. Hence learn how gravely God bears and punishes those who scandalize novices in faith or religion, and strive to turn them away from it. For these in them as it were kill the nascent God and Christ; and therefore are as it were deicides and Christicides. On account of this crime therefore God commanded the Amalekites to be utterly cut off with all their stock, and to be made חרם cherem, that is anathema, indeed to be set for all future ages a living and perpetual example of the sharp wrath and vengeance of God, like Sodom and Gomorrah. Thus Abulensis.
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They add a reason, that it was forbidden by God for the people to number themselves; wherefore the soldiers numbered here were not individually by themselves, but by lambs, which each one brought singly. But this is frivolous, and equally false concerning soldiers, for these are numbered throughout Scripture. The sense therefore is the one I gave at the beginning. Furthermore, he aptly compares soldiers to lambs, to note both the simplicity, facility and obedience of soldiers then, in that like lambs they follow their king; and their meekness, union and concord, in that just as gentle lambs proceed in flocks, and where one leads, the others follow, so the soldiers of Saul would be united, so that where he went before, all would follow. Tertullian speaks excellently, lib. ad Martyres fighting with the devil: "May he find you," he says, "armed and equipped with concord, because your peace is war to him." TWO HUNDRED THOUSAND. Josephus has it less truly: forty thousand; the Septuagint corrected, four hundred thousand. AND TEN THOUSAND MEN OF JUDA. These are numbered separately, because they were stronger and more warlike, says Hugh, Abulensis and Dionysius.
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AND SAUL SAID TO THE KENITE. The Kenites were descendants of Jethro, the father-in-law of Moses; and therefore they were friends of him and of the Hebrews; and they were religious and pious men: wherefore Saul calls them away from the Amalekites, lest they be involved with them in the common destruction of the nation. See the passages cited in Exodus XVIII, Judges I, 16, and Numbers XXIX, 21. THOU HAST INDEED SHOWN MERCY TO ALL THE CHILDREN OF ISRAEL, WHEN THEY CAME UP OUT OF EGYPT. When, at what time, and where? Some answer, when Jethro received Moses fleeing out of Egypt into Midian, and sustained him, and betrothed to him his daughter Sephora as a wife, Exodus II, 20. Thus Rabanus, Hugo, and the Author of the Gloss cited by St. Jerome. But truly this mercy was shown to Moses alone, not to all the children of Israel, since they themselves were still dwelling in Egypt, before their departure from it. Thirdly, therefore, and properly, this was done when Hobab, the son of Jethro, the Kenite, came to Moses and the Hebrews wandering in the desert, and directed them by his counsel, and helped them in all things. Whence Moses, when he wished to return to Midian to his own people, says to him in Numbers, chapter X, verses 29 and 31: "Do not leave us; for thou knowest in what places we ought to pitch our tents in the desert, and thou shalt be our guide," not that thou shouldest show us the way into Chanaan: for the Angel showed this, going before the camp in a pillar of cloud, and being the guide of the way; but that thou shouldest show us where in this desert there are fountains for drinking, pastures for feeding our cattle, wood for fire and building. For this desert was near Midian, from which Hobab was descended. Whence this desert and its fountains, pastures and forests he knew well enough. Thus Abulensis, Hugo, Dionysius, Mendoza and others.
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AND SAUL SPARED AGAG, either from pride, that he might triumph over him, says Serarius; or rather from avarice, that he might extort from him a great ransom and hidden treasures, says Lyranus: as the Spanish a hundred years ago, from Atahualpa, king of America, captured, extorted for ransom a chamber full of gold; but when he could not fill it as much as he had promised, he was slain by them; or finally from human compassion toward the king, says Abulensis. Whence Josephus says that Saul spared the life of King Agag, on account of the excellence of his body, and on account of the similarity of royal fortune; but wrongly: for God in verse 3 had commanded him to slay him with all his people. Saul was therefore disobedient to God, who preferred his own cupidity or compassion to the judgment and command of God. AND WITH VESTMENTS. In Hebrew משנים misnim, which Pagninus translates as fat, as if misnim, by metathesis, were the same as משמנים miscemanim, that is, fat. R. Solomon translates it, of duplicates, that is, those which are doubled in flesh and fatness, that is, fat. Others translate it, of a year old, from scana, that is, year. Our translator rightly translates it, of duplicates, namely of garments: for these were the better and more beautiful.
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IT REPENTETH ME THAT I HAVE MADE SAUL KING. He speaks anthropopathically, or in human manner: for properly in God, since He is immutable, most wise, foreknowing and prescient of all future things, and equally most blessed, no sorrow falls, no repentance. Whence in verse 29, it is said of Him: "Moreover the triumpher in Israel shall not spare and shall not be bent by repentance; for he is not a man, that he should do penance." It repents God, when He changes His decrees on account of the fault of men; when He withdraws His benefits, when He revokes His gifts from the ungrateful and unworthy, for example, when He here strips Saul of the kingdom, which He had conferred upon him, on account of his disobedience and deprives him of it. Thus St. Gregory, Theodoret, Procopius and others. AND SAMUEL WAS GRIEVED, AND CRIED TO THE LORD ALL NIGHT, that he might obtain pardon for Saul, but in vain; both because Saul remained obstinate in his crime, and was impenitent, nay, he excused and defended it, as appears in verses 20 and following; and because, even if Saul had truly repented of his crime, God would indeed have restored to him His grace, but not the kingdom. For already on account of his second disobedience so clear, He had altogether and irrevocably decreed to deprive him of the kingdom, and to transfer it to David. For Samuel himself narrates that God answered him this night in this manner, verses 16 and 17.
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AND WHEN SAMUEL ROSE UP IN THE NIGHT, THAT HE MIGHT GO TO SAUL IN THE MORNING. See here and imitate the swift obedience, watchfulness, and diligence of Samuel rising in the night, that he might accomplish the matter in the morning. IT WAS TOLD SAMUEL, THAT SAUL WAS COME TO CARMEL, etc. Clear in Hebrew: It was told Samuel, saying: Saul has come to Carmel; and he set up for himself a hand, and turning about passed by and went to Galgal. Thus the Septuagint, the Chaldean, Vatablus and others. Moreover, hand is used metonymically for a notable work of the hand, or a manufacture, namely a triumphal arch. Vatablus, a trophy, from the victory reported by the Amalekites.
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BLESSED ART THOU OF THE LORD, that is, by the Lord or before the Lord; the Chaldean, before the Lord, as if to say, God loves thee greatly, and pursues thee with great favor, and loads thee with His blessings, that is, gifts and benefits. Saul flatters Samuel, praising him, that he might hide his disobedience, or at least close the mouth of Samuel, lest he reprove him.
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FOR THE PEOPLE SPARED THE BEST OF THE SHEEP AND OF THE HERDS, TO BE SACRIFICED TO THE LORD. Saul conceals his disobedience under the appearance of religion and sacrifice, when in truth avarice was his motive. For, as was said in verse 9, he kept the better things for himself and destroyed the worse; yet he offered and sacrificed to God some portion of the spoils and their firstfruits: but even if he had sacrificed all to God, he would not have escaped the crime of disobedience and the offense to God, as Samuel reproaches him in what follows.
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WAS NOT THOU SMALL IN THINE OWN EYES, CHIEF (king) AMONG THE TRIBES OF ISRAEL? Note here the fruit of humility. For God exalted Saul to the kingdom on account of it. For He "exalteth the humble, and humbleth the proud," as Holy Scripture cries out frequently. St. Gregory presses the phrase in thine own eyes, as if to say: He who clearly knows himself becomes vile to himself; for pride arises from blindness and ignorance of oneself. The same Gregory, homily 7 on the Gospel, explains it thus clearly and forcefully, as if to say: "When thou didst regard thyself as small, I made thee great before others; but because thou now regardest thyself as great, thou art esteemed small by me." Whence he concludes: "He who gathers virtues without humility carries dust in the wind."
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WHY THEN DIDST THOU NOT HEARKEN TO THE VOICE OF THE LORD? as if to say: Why didst thou not persevere in thy former humility? For thus thou wouldst have persevered likewise in thy former obedience: but because, exalted to the kingdom, thou didst fall away from humility, thou didst fall away likewise from obedience, that is, thou becamest proud, and thence disobedient. Most excellently St. Bernard, epistle 253: "True virtue," he says, "knows no end, is not bounded by time, charity never fails. The just man never thinks he has attained, never says: It is enough; but always hungers and thirsts for justice; so that if he lived forever, he would always strive to be more just insofar as he is able, would always endeavor to advance from good to better with all his strength; for not for a year, or for a time like a hireling, but for eternity does he bind himself to divine service, according to that: I have inclined my heart to do thy justifications for ever," Psalm 118, 112. The root therefore of Saul's fall was that he was too tenacious of his own judgment, nor did he submit it to God's judgment and will. For he judged it better to preserve the spoils of Amalec for his own and his people's use, than to destroy them without profit. But God judged and willed the contrary. Greed and desire for such rich spoils from Amalec came to it, nay, preceded it. Wherefore St. Chrysostom says that Saul fell because he did not deliver his whole heart to God; but partly to God, partly to his own affections and desires; whereas on the contrary David delivered his whole heart to God, and therefore was a man after God's own heart: wherefore God, removing Saul, made him king.
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AND SAUL SAID TO SAMUEL: YEA, I HAVE HEARD THE VOICE OF THE LORD. Saul here excuses and defends the crime of disobedience; by which excuse he greatly increases it, and confirms and kindles God's wrath against him the more: for if he had acknowledged the wickedness and repented, he would have obtained pardon, though not the kingdom, as I have said. AND I HAVE SLAIN AMALEC. Moreover that not all the Amalecites were slain, but some absent or escaped by flight, who grew up again, is evident from the fact that David afterwards invaded them, as is said in chapter 29 and 30.
15:22
OBEDIENCE IS BETTER THAN SACRIFICES, that is to say, it is better to do what God has commanded, omitting the sacrifices which He did not command, than, omitting that which He commanded, to offer voluntary sacrifices, or even prohibited ones, as he did who offered the sheep and cattle of the Amalekites, whom God had commanded to be slain in war, not to be immolated in the temple. For He execrated them as anathemas. You will say: Religion, whose office it is to offer sacrifices to God, is more excellent than all moral virtues; therefore it also surpasses obedience. For religion is directly concerned with God, and renders to Him the worship, adoration and sacrifice due to Him: obedience, however, is concerned with the precepts of God and superiors, and fulfils them. I answer that religion in itself is a better and greater virtue than obedience. Yet obedience is said to be better, because it is more necessary, and in practice to be preferred to religion. For what God has commanded must be done absolutely, and He must be obeyed; but acts of religion, such as sacrifices and offerings, are free; wherefore they ought to yield to obedience. For the free must yield to the necessary, and counsel to precept. "Obedience therefore is better than sacrifices," that is, as the Hebrew has it, it is better to obey than to offer sacrifices; but to offer sacrifices is free and voluntary. Thus St. Gregory, Theodoret, Angelomus, Bede and others. Add further: Although, by reason of its object, religion is a virtue more excellent than obedience; yet obedience also freely undertaken, especially continuous and perpetual, as is done in monasteries, in many respects surpasses religion. First, because, as St. Gregory says, lib. XXXV Moral. cap. X: "By sacrifices another's flesh, by obedience one's own will is slain." Wherefore as much as the will of man excels sheep and cattle, so much does obedience excel sacrifices. Secondly, because through obedience our will is conformed to the divine will, which is most holy, and the norm and rule of all virtue and holiness. Wherefore to it properly belongs that which God says through Isaiah, cap. LXII, vers. 4: "Thou shalt be called my will in her." Thirdly, because obedience makes the will as it were a living and perpetual sacrifice of God; whereas in sacrifices the dead flesh of animals is offered to God. Wherefore obedience is indeed a mystical, but most noble holocaust, which devotes the whole man to God. Hence St. Jerome in Isaiah cap. XLIII: "I have not taken away from thee oblations, nor have I sought frankincense, etc. But obedience, which is a sacrifice, of which David says Psalm L: A sacrifice to God is a contrite spirit." Wherefore in this sacrifice, the will as it were is immolated and dies; yet it lives, and therefore is dead, and at the same time living; namely dead to itself, and living to God and to the divine will. For this lives and works in it. Wherefore St. Thomas, II II, Quaest. CLXXXVI, art. 7, teaches that the religious state is nothing other than a holocaust, in that it delivers all things to its God; and he who dedicates himself to this state offers both his interior and exterior all things to his Creator. Finally, obedience brings with it faith, hope, charity, religion and the other virtues, as Jerome Platus rightly shows, lib. III De Bono status religiosi, cap. IX. For a similar reason God says: "I desire mercy and not sacrifice." Hence St. Gregory, and from him St. Bernard, tract. De Ordine vitae: "Obedience alone," he says, "is the virtue which implants the other virtues in the mind and keeps them implanted." Wherefore as the same says elsewhere: "Christ lost his life, lest he lose obedience: made obedient unto death, even the death of the cross."
15:23
BECAUSE AS THE SIN OF DIVINATION IS TO REBEL; AND AS THE CRIME OF IDOLATRY IS NOT TO ACQUIESCE. In Hebrew, because the sin of divination is rebellion, and the iniquity of Theraphim, to break; or to tear oneself away from God's will and commandment. Vatablus, because contumacy is the sin of magic, and to harden one's mind, is the sin of idolatry. Note: Samuel speaks of disobedience, not sudden and transient, of which a man soon repents so as to obey; but of hardened and obstinate disobedience, so that it is rebellion, such as was Saul's. Secondly, he speaks properly of disobedience, not general, by which someone transgresses some precept of the Decalogue, or a similar law; but special, by which someone does not wish to obey God in some particular matter, either directly or through a prophet sent by Him to command him, as Saul did, being unwilling to slay the sheep and cattle of Amalec, which God had commanded him through Samuel. For this disobedience is proper and precise, by which someone does not wish to obey God, but spurns, transgresses and violates His command; which is a grave injury and contempt of God. The disobedient man therefore is like a diviner, because he conjectures about God's will from the false conceptions and fabrications of his own reason and judgment; just as a diviner conjectures about future things from the chirping and flight of birds. Indeed he sets his own judgment before God's will revealed and known to him, as if that were wiser and better than the divine: and therefore he esteems himself wiser, more prudent and better than God. Wherefore he denies God's omniscience, omniprudence, omnibenevolence; and therefore he tacitly denies God to be God, and makes himself and his own judgment and will his god, and his own idol. AND AS THE CRIME OF IDOLATRY, NOT TO ACQUIESCE. In Hebrew און ותרפים הפצר aven uteraphim haptsar, that is iniquity or idol, and theraphim is to resist and rebel; for just as an idol is a false god, Theraphim is a false oracle; so the disobedient man, preferring his own judgment and will to the divine, worships that as his trusted idol, and consults and follows it as his oracle of prudence, but a false and lying one. Furthermore, it is not said here that disobedience is magic, or idolatry, or equal in guilt to them; but that it is similar to each. For in itself magic or idolatry is a graver crime, by which someone consults and adores a demon or idol as God, to the injury of the true God, than is disobedience, by which someone merely does not obey God's commands. Yet this is similar to each of those. For, as St. Gregory says: "As the sin of divination is to rebel; because, as if despising the divine altar, they receive responses at the altars of demons, while they believe in the false and proud inventions of their own heart, and, thinking otherwise, resist the wholesome counsels of their Prelates. But not to acquiesce is said to be similar to the crime of idolatry; because indeed no one would persist in his disobedience in obstinacy, if he did not carry in his heart the fabrication of his own purpose as an idol." BECAUSE THEREFORE THOU HAST REJECTED THE WORD OF THE LORD, THE LORD HATH REJECTED THEE, THAT THOU MAYEST NOT BE KING, because thou hast despised, or rejected the word of the Lord, the Lord hath despised, or rejected thee, that thou mayest not be king. This punishment of Saul is just and fitting, so that he who would not be subject to his God, should be deprived of the kingdom given by Him, so that none of his subjects should be subject to him, but they should rebel against him, as he himself rebelled against God: just as Adam, disobedient to God, by eating the forbidden fruit, felt the animals, indeed all his members and senses, disobedient and rebellious to him. THAT THOU MAYEST NOT BE KING. Some think that Saul is here deprived of the kingdom, so that he should no longer be king, but David should be king of Israel; for he himself in the following chapter was anointed by Samuel as king. Others better judge that Saul is here deprived of the kingdom, as it were in the first act and not the second, that is, his royal power is taken from him, but yet the use and administration of it is permitted to him for his lifetime. Or rather that the deprivation of the kingdom is announced to him, the real execution of which deprivation was to be made shortly after in his defeat and death.
15:24
AND SAUL SAID TO SAMUEL: I HAVE SINNED. This repentance of Saul was not true and serious, proceeding from true sorrow of heart for having offended God, but only of the lips and mouth, proceeding from fear of losing the kingdom and public infamy. For this is what he himself, explaining his mind, says in verse 30: "I have sinned, but now honour me before the ancients of my people and before Israel;" lest they reject me as one rejected by God through thee, and in fact deprive me of the kingdom. And St. Bernard, sermon 16 in the Canticles: "Did it profit Saul," he says, "that he confessed himself to have sinned at the rebuke of Samuel? That confession was certainly culpable which did not wash away the fault. For how would the master of humility despise a humble confession? and to Him to whom it is certainly innate to give grace to the humble, He could not at all fail to be appeased; if the humility that sounded in the mouth had taken root in the heart."
15:25
BUT NOW BEAR, I BESEECH THEE, MY SIN. "Bear," that is suffer, tolerate, overlook, forgive, spare, pardon. Thus Josephus, the Chaldean, Pagninus, Vatablus and others.
15:27
AND HE CAUGHT THE SKIRT OF HIS MANTLE WHICH WAS RENT. "He," namely Samuel, say some of the Rabbis, caught his mantle, or certainly the mantle of Saul, and tore it, to signify that the kingdom was torn and separated from him. But I say, "he," namely Saul caught the mantle of Samuel, and it was torn while Samuel resisted, to signify the tearing and separation of the kingdom from Saul and his posterity. Thus the Septuagint, Josephus and St. Augustine, book XVII of the City of God VII.
15:28
AND HATH DELIVERED, that is, hath decreed to deliver: for there is signified an act begun and destined, not perfected. Thus "hath rent," that is, hath decreed to rend, "the kingdom of Israel from thee," so as to deliver it to "one better than thee," namely David.
15:29
MOREOVER THE TRIUMPHER IN ISRAEL SHALL NOT SPARE. The Chaldee: a decree hath been made against thee by the Lord of the victories of Israel, that is, An absolute and irrevocable sentence of God hath been pronounced against thee, by which thou art to be deprived of the kingdom. He calls God "the triumpher in Israel" to wound Saul, that is, Thou art proud and triumphest in thy victories against Amalec and other enemies, and therefore rebellest against God; but know that those victories are not thine, nor won by thy strength, but given to thee by God. He himself is king and "the triumpher in Israel," who fighting for Israel his faithful people, makes him conquer and triumph over his enemies.
15:30
BUT HE SAID: I HAVE SINNED; YET NOW HONOUR ME (as king) before the ancients of my people, and before Israel, that is, before the rest of the people of Israel, lest he despise me rejected by thee and strip me of the kingdom. Thou seest here that the repentance of Saul was human, and extorted by fear of losing the kingdom.
15:31
SO SAMUEL TURNED BACK AFTER SAUL. Samuel yielded to Saul's petition, lest he drive him into desperation or fury; but in order to protect his honour before the people, lest they despise him and cast him from the kingdom. He granted Saul this small consolation, that he might bear the loss of the kingdom more lightly, and lest he fall into worse things. Thou wilt ask, when did this miserable fall of Saul occur? Some think it occurred in the third year of Saul's reign, from the fact that in chapter XIII, verse 1, it is said that he reigned two years over Israel; which many understand thus, that he reigned innocently, justly and well for two years, and consequently in the third year he fell. But the more genuine sense of that passage is different, as I said there. Others otherwise: the opinion of our Salian is probable, that Saul fell in the seventh year of his reign, so that in the eighth year of his reign David was anointed king by Samuel, as is said in the following chapter; and then Saul still reigned ten years. For in all he reigned eighteen years, when Samuel had judged Israel before him for twenty-two years. For thus the years of Saul and Samuel joined together make up forty, which Paul attributes to him, Acts XIII. Whence it follows that this fall of Saul occurred in the twenty-ninth year from the death of Heli, and from the beginning of the principate of Samuel, who immediately succeeded Heli.
15:32
AND SAMUEL SAID: BRING TO ME AGAG THE KING, that whom Saul was unwilling to kill, I may kill, and thus fulfill the will of God in vengeance and the anathema of the Amalecites. AND AGAG WAS BROUGHT TO HIM VERY FAT AND TREMBLING, on account of his fatness, as if to say: So fat that he walked with a tremulous and vacillating gait. For in Hebrew it is Agag מעדנות Maadanoth, which the Chaldean translator rendered, Agag delicious; Pagninus, Vatablus and others, Agag of delights, that is Agag fattened and made fat with delights, and therefore tremulous. Therefore some interpret it less correctly, as if to say: Agag was brought to Samuel with delights, that is walking deliciously, with royal and proud gait. Others, rejoicing at death, because he would prefer death to servitude: or as R. Kimchi, because he hoped for life from the benign Samuel. Others translate it, with chains. Thus those who depart from the Vulgate go off in different directions. Furthermore, Haman the enemy of the Jews, hanged by Ahasuerus, Esther cap. III, vers. 1 and 10, is said to have been of the stock of Agag. Whence they think that he was descended from this Agag king of Amalec. Thus Josephus, lib. X Antiq. cap. VI, the Hebrews, the Chaldean, Lyra, Cajetan, Serarius and Rupertus, lib. VIII De Victor. Verbi Dei, cap. IV. Hence also Haman, Esther cap. XII, is called Bugaeus, as if Benagagaeus, or Bengogaeus, that is son of Agag or Gog. For the Septuagint, Numer. XXIV, 7, call Agag by aphaeresis Gog, or Bugaeus, as if Gogaeus: for then the letter B is changed into G, Ezech. XXVII, 9. The elders of Giblus the Septuagint translate Biblios, and the city itself is called Giblus and Beblus, as St. Jerome testifies, De Locis Hebraicis. Thus also I into B, as duel becomes bellum, duellius, bellius, says Cicero in the Orator. It is however probable that this was the same one, both because this one was famous, and no other is found by this name in Scripture; and because this one was proud, delicate and cruel, equally as Haman was, so that it appears he transmitted these his customs to him with his seed. AND AGAG SAID: IS IT THUS THAT BITTER DEATH SEPARATES, as if to say: O how bitter is this impending death to me, delicate and nurtured in delights, and how unworthy of my royal state, riches, honors and delights abounding. For I hoped to conclude life in the same things to which I had been accustomed. Thus Abulensis. This is what Ecclesiastes says, cap. XLI, vers. 1: "O death, how bitter is the memory of thee to a man that hath peace in his substance, to a man that is at rest, and whose ways are prosperous in all things." See the things said there. For in Hebrew סר sar, that is he departed, in the manner of Hebrew is taken for Hiphil, that is for causes to depart; or, as our translator renders it, separates. The sense therefore is: Must I die with such a bitter, miserable and violent death? Must the soul be separated from the body, the senses from their delights, Agag from his kingdom? or as Serarius translates: "The bitterness of death hath declined upon me," as if to say: It is finished with my life, bitter and harsh death threatens me. Tropologically St. Gregory: "The recently converted, he says, when they are separated from their accustomed pleasures, feel pain like death:" whence they are struck by this temptation: Is it thus that bitter death of penance and holy life separates me from my delights? "Because in them, he says, carnality is in no way killed without great tribulation. As if indeed, seeing the austerities to which it must be subjected, his sensuality says to the mind: Do you spurn joys for such sorrows?"
15:33
AND SAMUEL SAID: AS THY SWORD HATH MADE WOMEN CHILDLESS, SO SHALL THY MOTHER BE CHILDLESS AMONG WOMEN, as if to say: I will make your mother a widow without children by killing you, because you have made many widows by killing their sons. Surely you will be justly killed, because you have unjustly killed others. For by the eternal law of God it is ordained that a murderer shall be put to death. Note that the delicate, such as Agag was, are often cruel; because they spend all the love they have upon themselves, and therefore they pour out upon others nothing but hatreds; indeed they defraud and despoil others, so that they may have more things in which to delight. For they desire all things for themselves, nothing for others. They are fictions which Philo Biblicus writes, namely that God commanded Samuel to give Agag the king a respite of life through the following night; by which therefore Agag made his wife pregnant, and from this was born a son named Edab, who was that Amalecite who asserted to David that he had killed Saul, cap. XXXI, so that through the son of Agag by just judgment of God Saul was killed; because Agag himself had not killed him, as God had commanded. For this is the penalty of retaliation. AND SAMUEL HEWED HIM IN PIECES (not by himself, as Serarius wishes, but through his men, says Josephus) BEFORE THE LORD, as if sacrificing the wicked as a victim of the anathema of divine justice; and this not from cruelty, but from zeal for just vengeance; such as Phinehas had in killing the prince fornicating, Numer. cap. XXV, and Elias in killing the priests of Baal, III Kings, cap. XVIII. Tropologically, when fighting against pride and vices, we ought to cut them in pieces, and leave nothing of them that might raise new war against us. Thus Bede.
15:35
AND SAMUEL SAW SAUL NO MORE, that is, Samuel did not visit Saul anymore, did not go to him for the sake of honor, as he had done before, did not speak with him, did not direct him, admonish him, reprove him, as he was accustomed to do. That this is the meaning is clear from the Hebrew: for otherwise Samuel later saw Saul among the prophets prophesying, chapter XIX, verse 24. SAMUEL MOURNED FOR SAUL, because he grieved that Saul, whom he had anointed, was deprived of the kingdom, and Israel was deprived of so strong and fortunate a king; and he did not know who and what kind of successor would come to him. Add to this, he feared that Saul would be deprived not only of the kingdom, but also of life and eternal salvation; for although here he is only despoiled of the kingdom by God, yet "he hath cast thee off" and in Hebrew "God hath rejected thee" suggests that he is abandoned by God, about to fall into greater crimes, and to die and be damned in them, as indeed appears to have happened. But he mourned, and at the same time mourning he prayed for Saul, that he might either be restored to the kingdom, or at least not fall into further evils. For he hoped that God's decree concerning the rejection of Saul was not altogether absolute and irrevocable, but threatening, and could be bent and changed by prayers. Whence God, in the following chapter, verse 1, asserts that it is absolute; and forbids him to mourn for Saul any longer, but in his place to anoint David as king. Note here and imitate the mercy and charity of Samuel toward Saul, disobedient to himself and to God. Hear St. Gregory: "What is it that he mourns for him whom he disdains to see, except that the holy Doctors, together with zeal for righteousness, have the affection of great charity; and indeed the greatness of charity is shown in this, that he is said to bewail the rejected king? With what affection, therefore, do they bewail the hidden sins of the elect, who have learned to bewail the rejected reprobate so affectionately? And the persistence of mourning is shown, because it is subjoined: How long wilt thou mourn for Saul?"
Machine translation from the Latin, not reviewed.
15:1
… He then laid down the office of judge (ibid. 12), but he continued thereafter to transmit to the King, on occasion, God's commands (ibid. 15:1 ff.). …
Saul (Heb. Šāʾūl "Obtained with Prayer")
S. was rejected by God from the throne of Israel (ibid. 15, 1-15). Docile to the divine command, Samuel went to Bethlehem to anoint as king there, without S.'s knowledge, the adolescent shepherd David (v.).
15:2
Amalecites (Heb. Amaleq; Vulgate [Septuagint] Amalec and Amalecites)
… Saul defeated them with their king Agag (v.) "from Havilah as far as Shur, which is opposite Egypt," destroying them almost completely (I Sam. 15:2-9). David too, first on the commission of the Philistine king Achish (I Sam. 27:8), then to recover the persons who had been carried off (I Sam. 30:1-20), led victorious expeditions …
15:5
Amalecites (Heb. Amaleq; Vulgate [Septuagint] Amalec and Amalecites)
… Only once is a city of theirs mentioned (I Sam. 15:5). A group of A. seems to have infiltrated peacefully as far as the territory of the tribe of Ephraim, giving its name to the mountain on which stood the city of Pharathon (Judg. …
15:6
Jahel (Heb. Jāʾēl; Vulg. Iahel)
J. belongs to a clan related to Moses (Judg. 1:16; 4:11) and therefore to the Israelites (cf. 1 Sam. 15:6). Her intervention against Sisera, at war with them, is explained precisely by the principle of solidarity, which makes it a duty for related tribes to intervene against the enemy …
… partly in the north near Kedesh in the tribe of Naphtali (Judg. 4:11, 17). Jael, wife of the Kenite Heber, killed Sisera (ibid. 4:17-21). Saul begged them to separate themselves from the Amalekites so as not to involve them in their extermination (1 Sam. 15:6). It appears that the Rechabites were descended from the K. (1 Chron. 2:55). According to Balaam's oracle (Num. 24:21-23) they suffered from the Assyrian invasions and took part …
15:7
Hevila (Hebrew: Ḥāwīlāh probably from ḥōl «sand»; Septuagint: Εὐαία)
… stones, where the river Phison flowed (Gen. 2:11). The name is recalled as that of a descendant of Chus the Hamite (Gen. 10:7; 1 Chron. 1:9) and of Joktan the Semite (Gen. 10:29; 1 Chron. 1:23), and in the formula "from H. as far as Sur" (Gen. 25:18; 1 Sam. 15:7).
On the road to S. the Angel of the Lord found Hagar in flight (Gen. 16:7); Abraham passed through it in descending into Egypt (ibid. 20:1). The name returns in the expression "from Havilah as far as S. opposite Egypt" or "on the frontier of Egypt" (I Sam. 15:7; 27:8) and indicates the residence of the descendants of Ishmael and of Amalek.
15:8
… The first epithet is now generally interpreted as geographical (from Agag, a region of Media discovered by recent excavations); others, following the ancients, see in it a patronymic term: "descendant of Agag," the Amalekite king (1 Sam. 15:8). Nor is the Greek epithet (already in Homer, Iliad, XIII, 824; Odyssey, XVIII, 79, in the sense of "braggart, swaggerer") any clearer. …
15:9
… Kar is the male lamb fairly developed, not yet a ram, considered a choice food (Deut. 32, 14; Am. 6, 4), coveted booty (I Sam. 15, 9), and is the tribute paid by Moab (Is. 16, 1; II Reg. 3, 4: Meša). …
15:11
whose ruin he wept bitter tears (I Sam. 15:11-35; 16:1). In character, however, he was austere. …
15:12
… practice among Israel is a convincing argument for its existence among the Canaanites as well; from these it had passed to the Israelites, as had so many other immoral and inhuman religious practices, for example, "sacred" prostitution (cf. 1 Sam. 14:24; 15:12; 22:47; 2 Sam. 23:7).
Gilgal, Gilgala (Heb. Hag-Gilgâl "The Circle")
… Samuel, every year, at the great assemblies, visited its sanctuary (I Sam. 6:16); Saul was proclaimed king there and there later lost the kingdom and his descendants (I Sam. 10:8; 11:15; 13:5; 15:12). David was received there festively by the tribe of Judah on his return from his flight into Transjordan (II Sam. 19:16). After G. later became a center of idolatry, like the sanctuary …
15:16
… He was indignant against those who strayed from the path traced by God (ibid. 13:11-14; 15:16-33). He was great and heroic in his fidelity and in his zeal. …
15:22
… The essential element is true piety, obedience to the voice of God, the moral precepts (Hos. 6, 6; I Sam. 15, 22; Mic. 6, 6 ff.). …
15:23
… In a proverbial saying of Samuel (1 Sam. 15:23) it is placed alongside the terms "witchcraft, malice," apparently in the sense of "idolatry" (so already the Vulg.: but the text is somewhat uncertain); the semantic evolution is …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.