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Key: khaki:verbs.
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).
BrLXXΚαὶ εἶπεν ἡ γυνὴ, τίνα ἀναγάγω σοι; καὶ εἶπε, τὸν Σαμουὴλ ἀνάγαγέ μοι. (Kai eipen haʸ gunaʸ, tina anagagō soi; kai eipe, ton Samouaʸl anagage moi. )
BrTrAnd the woman said, Whom shall I bring up to thee? and he said, Bring up to me Samuel.
ULTAnd the woman said, “Whom will I bring up for you?” And he said, “Bring up Samuel for me.”
USTThen the woman said, “Whom do you want me to cause to appear?” ¶ Saul replied, “Cause Samuel to appear.”
BSB § “Whom shall I bring up for you?” the woman asked. § “Bring up Samuel,” he replied.
OEBThen the woman said, ‘Whom should I bring up to you?’ He said, ‘Bring up Samuel.’
WEBBEThen the woman said, “Whom shall I bring up to you?” ¶ He said, “Bring Samuel up for me.”
JPSThen said the woman: 'Whom shall I bring up unto thee?' And he said: 'Bring me up Samuel.'
ASVThen said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel.
DRAAnd the woman said to him: Whom shall I bring up to thee? And he said, Bring me up Samuel.
YLTAnd the woman saith, 'Whom do I bring up to thee?' and he saith, 'Samuel — bring up to me.'
DrbyThen said the woman, Whom shall I bring up to thee? And he said, Bring me up Samuel.
RVThen said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel.
WbstrThen said the woman, whom shall I bring up to thee? And he said, Bring me up Samuel.
KJB-1769Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. (Then said the woman, Whom shall I bring up unto thee/you? And he said, Bring me up Samuel. )
KJB-1611Then said the woman, Whome shall I bring vp vnto thee? and he said, Bring me vp Samuel. (Then said the woman, Whome shall I bring up unto thee/you? and he said, Bring me up Samuel.)
BshpsThen saide the woman: Whom shall I fetch vp vnto thee? He aunswered: Bring me vp Samuel. (Then said the woman: Whom shall I fetch up unto thee/you? He answered: Bring me up Samuel.)
GnvaThen said the woman, Whom shall I bring vp vnto thee? And he answered, Bring me vp Samuel. (Then said the woman, Whom shall I bring up unto thee/you? And he answered, Bring me up Samuel. )
CvdlThen sayde ye woman: Whom shal I brynge vp vnto the? He sayde: Brynge me vp Samuel. (Then said ye/you_all woman: Whom shall I bring up unto the? He said: Bring me up Samuel.)
WyclAnd the womman seide to hym, Whom schal Y reise to thee? And he seide, Reise thou Samuel to me. (And the woman said to him, Whom shall I raise to thee/you? And he said, Reise thou/you Samuel to me.)
LuthDa sprach das Weib: Wen soll ich dir denn heraufbringen? Er sprach: Bringe mir Samuel herauf. (So spoke the Weib: Wen should I you/to_you because heraufbringen? He spoke: Bringe to_me Samuel herauf.)
ClVgDixitque ei mulier: Quem suscitabo tibi? Qui ait: Samuelem mihi suscita.[fn] (And_he_said to_him mulier: Quem suscitabo tibi? Who he_said: Samuelem to_me suscita. )
28.11Quem suscitabo. AUG., epist. ad Simplicianum, tom. 2. Quæris utrum potuerit malignus spiritus excitare animam justi, etc., usque ad ut ad parem conditionem mortis referatur, quod uterque homo fuerit et mori potuerit, jam mortuus mortem vivo prænuntiavit.
28.11Quem suscitabo. AUG., epist. to Simplicianum, tom. 2. Quæris utrum potuerit malignus spiritus excitare animam justi, etc., until to as to parem conditionem mortis referatur, that uterque human has_been and mori potuerit, yam dead mortem vivo prænuntiavit.
The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.
God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.
The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).
The Bible makes it clear that David was specially chosen and raised up by God to be Israel’s next king (1 Samuel 16:1-13), but Scripture also makes it clear that David’s rise to power came about through several shrewd maneuvers on his part. Among these shrewd maneuvers were David’s clandestine attacks on hostile peoples to the south of Judah and his distribution of Amalekite plunder among the towns of southern Judah. These actions by David strengthened southern Judah against their enemies and no doubt cemented Judah’s loyalty to him as a champion for their well-being. It should be noted that the Bible affirms King Saul’s effectiveness at attacking Israel’s enemies (1 Samuel 14:47-52), especially the Philistines, but various character flaws and bad choices by Saul led to God’s selection of David as the one who would replace Saul as king (1 Samuel 13:1-23; 15:1-35). Because of this, Saul grew jealous of David and sought to kill him, forcing David to seek refuge among various towns throughout Judah and even in Philistia (1 Samuel 16-27). After seeking asylum in Gath for a time, David asked King Achish if he could move his family outside of the city, and Achish gave him the border town of Ziklag. Apparently Achish still tried to keep tabs on David’s activities, however, periodically asking him where he had recently raided. David would answer that he had been raiding the Negev of Judah, the Negev of the Jerahmeelites (see 1 Chronicles 2:42), or the Negev of the Kenites (Judges 1:16; see “Saul Attacks the Amalekites” map), which were inhabited by people loyal to Israel. In reality, however, David had been raiding the Amalekites (longtime enemies of Israel; see Genesis 14:7; Exodus 17; Numbers 13:29; 14:45; Deuteronomy 25:17-19), the Geshurites, and the Girzites. These peoples lived to the south of Israel’s territory and along the Way to Shur leading to Egypt. Soon after this King Achish mustered his men at Aphek to head to battle against the Israelites in the Jezreel Valley further north. As they set off for battle and the other Philistine rulers realized David and his men were accompanying them, the rulers protested and insisted that David would turn on them in battle. So Achish sent David home and continued on to Jezreel. When David and his men arrived at Ziklag, they found that Amalekites had burned the town and carried off their wives and children. David and his men set out to attack the Amalekites and recover their families. When they reached the Besor Brook, two hundred of the men were too exhausted to go on and stayed with the other equipment while the remaining four hundred men continued toward Amalek. Along the way, David’s men found an abandoned Egyptian slave of the Amalekites who had participated in the attack on Ziklag and on other locations in southern Judah. The man led David’s men to the Amalekite camp, and then they attacked the Amalekites and retrieved all the captives and plunder that had been taken. Only four hundred Amalekites were able to escape, fleeing on camels. David’s men then rejoined their fellow warriors at the Besor Brook and returned to Ziklag. David sent some of the plunder to the leaders of Ziklag as well as to other towns where David had roamed during the time when he was fleeing from Saul. Many of these towns were located in territory formerly inhabited by Amalekites (Numbers 13:29; 14:25, 43-45; Judges 1:16; see also Judges 12:15) and were likely among those attacked by the Amalekites and other hostile peoples to the south. After this, the Amalekites are only mentioned again in Scripture to note that David killed an Amalekite who himself had killed Saul (to fulfill what Saul requested of him), to note that Amalekite plunder was among the treasures that David dedicated to the Temple of the Lord (2 Samuel 8:9-12), and to recount how in the days of Hezekiah some Simeonites went to Mount Seir and destroyed the remnant of Amalekites that had survived (1 Chronicles 4:42-43).
