Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTAnd also, the Perpetual One of Israel will not act falsely and will not change his mind. For he is not a man, changing his mind.”
USTAnd since the one who is the glorious God of the Israelite people does not lie, he will not change his mind. Humans sometimes change their minds, but God does not do that, because he is not a human.”
BSBMoreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind.”
OEBMoreover the Glory of Israel will not lie nor repent, for he is not a mortal that he should change his mind.’
WEBBEAlso the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.”
NETThe Preeminent One of Israel does not go back on his word or change his mind, for he is not a human being who changes his mind.”
LSVand also, the Preeminence of Israel does not lie nor relent, for He [is] not a man that He should relent.”
FBVIn addition, the Glory of Israel does not lie or change his mind, for he is not a human being who changes his mind!”
T4TAnd since the one who is the glorious God of the Israeli people does not lie, he will not change ◄his mind/what he has said►. Humans sometimes change their minds, but God does not do that, because he is not a human.”
LEBMoreover, the Glory of Israel will not break faith and will not regret, for he is not a human that he should regret.”
BBEAnd further, the Glory of Israel will not say what is false, and his purpose may not be changed: for he is not a man, whose purpose may be changed.
KJB-1611[fn]And also the strength of Israel will not lie, nor repent: for he is not a man that he should repent. (Same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsThe strength of Israel wyl not beguyle, nor repent: for he is not a man that shoulde repent. (The strength of Israel will not beguyle, nor repent: for he is not a man that should repent.)
GnvaFor in deede the strength of Israel will not lye nor repent: for hee is not a man that hee should repent. (For indeed the strength of Israel will not lye nor repent: for he is not a man that he should repent. )
CvdlThe ouerwynner in Israel also shal not lye, nether shal he repente: for he is no man, that he shulde repente. (The ouerwynner in Israel also shall not lye, neither shall he repente: for he is no man, that he should repente.)
Wyccertis the ouercomere in Israel schal not spare, and he schal not be bowid bi repentaunce; for he is not man, `that is, chaungeable, that he do repentaunce. (certis the overcomere in Israel shall not spare, and he shall not be bowid by repentance; for he is not man, `that is, chaungeable, that he do repentance.)
LuthAuch lügt der Held in Israel nicht und gereuet ihn nicht; denn er ist nicht ein Mensch, daß ihn etwas gereuen sollte. (Also lügt the/of_the Held in Israel not and gereuet him/it not; because he is not a Mensch, that him/it etwas gereuen sollte.)
ClVgPorro triumphator in Israël non parcet, et pœnitudine non flectetur: neque enim homo est ut agat pœnitentiam. (Further triumphator in Israel not/no parcet, and pœnitudine not/no flectetur: nor because human it_is as agat pœnitentiam. )
BrTrAnd [fn]Israel shall be divided to two: and God will not turn nor repent, for he is not as a man to repent.
15:29nor will he change his mind: Samuel spoke prophetically of God’s commitment to make David king and to preserve his dynasty. God had rejected Saul, but he would never reject David (see 2 Sam 7:8-17).
God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).
Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).
God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).
(Some words not found in UHB: and=also glory Yisrael not lie and=not change_~_mind that/for/because/then/when not humankind he/it to,change_~_mind )
Here Yahweh is referred to as “the Strength of Israel” because he gives strength to the Israelites. Alternate translation: “Yahweh, who is the strength of Israel” (See also: figs-metonymy)
(Some words not found in UHB: and=also glory Yisrael not lie and=not change_~_mind that/for/because/then/when not humankind he/it to,change_~_mind )
This is stated as a negative to emphasize that God tells the truth. This can be stated in positive form. Alternate translation: “will always tell the truth and do what he says”
(Occurrence 0) he is not a man, that he should change his mind
(Some words not found in UHB: and=also glory Yisrael not lie and=not change_~_mind that/for/because/then/when not humankind he/it to,change_~_mind )
This is stated as a negative to emphasize that God is trustworthy. This can be stated in positive form. Alternate translation: “he is God, and will do what he says he will do”
Saul’s war against the Amalekites exemplifies many of the key traits–good and bad–of Saul’s leadership over Israel. Immediately before the story is recounted, the author notes that during Saul’s entire reign he fought valiantly against Israel’s enemies on every side (1 Samuel 14:47-52), and he amassed an army of skilled soldiers. Thus, Saul fulfilled one of the primary reasons the people demanded that Samuel appoint a king over them (1 Samuel 8). Then the author notes that the Lord, through Samuel, directed Saul to attack the Amalekites and utterly destroy them and their belongings as punishment for their cruel attack on the Israelites after they left Egypt to travel to Mount Sinai (Exodus 17; Deuteronomy 25:17-19). So Saul mustered a large number of troops at a place called Telaim and traveled to an otherwise unknown “city of the Amalekites” and lay in lay in wait for them in a valley. Saul also warned the Kenites, the descendants of Moses’ father-in-law Hobab (also called Jethro), to move away from the Amalekites so they would not be killed in the coming battle. It appears that the Kenites had remained on good terms with the Israelites since the time of Hobab/Jethro and accompanied them as they entered the Promised Land, eventually settling among the Amalekites in the Negev near Arad (Judges 1:16). Saul defeated the Amalekites, pursuing them “from Havilah as far as Shur,” according the the Hebrew text. The region of Havilah, however, was several hundred miles from the Negev, making it unlikely to be the place to which Saul pursued them, and this is underscored by the Septuagint’s substitution of “Elath” for “Havilah”. It is possible that the author was using this phrase as a hyperbolic merism to indicate that Saul pursued the Amalekites throughout the entire land in which they lived (see also Genesis 25:18 regarding the Ishmaelites). But since elsewhere in Scripture the Amalekites are said to live in the Negev and in southern Canaan (Genesis 14:7; Numbers 13:29; 14:45; Judges 1:16), another possibility is that the “Havilah” reading is a textual corruption. The Septuagint translators may have preserved the original reading of “Elath,” or they may have been making their best guess as to the intended location. Simply based on the similarity of spelling and the geography of the region (as shown on this map), it is possible that the original reading was “Hachilah,” a hill where David would later have some close encounters with Saul during his time in the wilderness (1 Samuel 23:19; 26:1). In any case, Saul and his men thoroughly defeated the Amalekites, but they failed to completely destroy them (see 1 Samuel 30) and their belongings. Instead they took King Agag alive and kept the best of the spoils. After this Saul traveled to Carmel and set up a monument for himself, and then he continued on to Gilgal. When Samuel arrived in Gilgal, however, he was angry with Saul for failing to devote all of the Amalekites and their goods to destruction, and he told Saul that the Lord regretted having made him king. Samuel then killed King Agag himself at Gilgal and returned to his home in Ramah. Saul returned to his home in Gibeah, but Samuel never spoke with Saul again.
