11 Then the woman said, “Whom shall I bring up to you?” He said, “Bring Samuel up for me.”
12 When the woman saw Samuel, she cried with a loud voice; and the woman spoke to Saul, saying, “Why have you deceived me? For you are Saul!”
13 The king said to her, “Don’t be afraid! What do you see?” The woman said to Saul, “I see a god coming up out of the earth.”
14 He said to her, “What does he look like?” She said, “An old man comes up. He is covered with a robe.” Saul perceived that it was Samuel, and he bowed with his face to the ground, and showed respect.
15 Samuel said to Saul, “Why have you disturbed me, to bring me up?” Saul answered, “I am very distressed; for the Philistines make war against me, and God has departed from me, and answers me no more, by prophets, or by dreams. Therefore I have called you, that you may make known to me what I shall do.”
16 Samuel said, “Why then do you ask me, since Yahweh has departed from you and has become your adversary?
17 Yahweh has done to you as he spoke by me. Yahweh has torn the kingdom out of your hand and given it to your neighbor, even to David.
18 Because you didn’t obey Yahweh’s voice, and didn’t execute his fierce wrath on Amalek, therefore Yahweh has done this thing to you today.
19 Moreover Yahweh will deliver Israel also with you into the hand of the Philistines; and tomorrow you and your sons will be with me. Yahweh will deliver the army of Israel also into the hand of the Philistines.”
20 Then Saul fell immediately his full length on the earth, and was terrified, because of Samuel’s words. There was no strength in him, for he had eaten no bread all day long or all night long.
21 The woman came to Saul and saw that he was very troubled, and said to him, “Behold, your servant has listened to your voice, and I have put my life in my hand, and have listened to your words which you spoke to me.
22 Now therefore, please listen also to the voice of your servant, and let me set a morsel of bread before you. Eat, that you may have strength when you go on your way.”
23 But he refused, and said, “I will not eat.” But his servants, together with the woman, constrained him; and he listened to their voice. So he arose from the earth and sat on the bed.
24 The woman had a fattened calf in the house. She hurried and killed it; and she took flour and kneaded it, and baked unleavened bread of it.
25 She brought it before Saul and before his servants, and they ate. Then they rose up and went away that night.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Samuel 28:21–25Now it is but just to recommend the generosity of this woman, because when the king had forbidden her to use that art whence her circumstances were bettered and improved, and when she had never seen the king before, she still did not remember to his disadvantage that he had condemned her sort of learning, and did not refuse him as a stranger, and one that she had had no acquaintance with; but she had compassion upon him, and comforted him, and exhorted him to do what he was greatly averse to, and offered him the only creature she had, as a poor woman, and that earnestly, and with great humanity, while she had no requital made her for her kindness, nor hunted after any future favor from him, for she knew he was to die; … It would be well therefore to imitate the example and to do kindnesses to all such as are in want and to think that nothing is better, nor more becoming mankind, than such a general beneficence, nor what will sooner render God favorable, and ready to bestow good things upon us.
Now it is but just to recommend the generosity of this woman, because when the king had forbidden her to use that art whence her circumstances were bettered and improved, and when she had never seen the king before, she still did not remember to his disadvantage that he had condemned her sort of learning, and did not refuse him as a stranger, and one that she had had no acquaintance with; but she had compassion upon him, and comforted him, and exhorted him to do what he was greatly averse to, and offered him the only creature she had, as a poor woman, and that earnestly, and with great humanity, while she had no requital made her for her kindness, nor hunted after any future favor from him, for she knew he was to die; … It would be well therefore to imitate the example and to do kindnesses to all such as are in want and to think that nothing is better, nor more becoming mankind, than such a general beneficence, nor what will sooner render God favorable, and ready to bestow good things upon us.
Josephus, Antiquities of the Jews, Antiquities 6.14.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 28:11–12Saul said, Bring me up Samuel, and the very next words are, When the woman saw Samuel, (Sa1 28:12), whereas one would have expected to be told how she performed the operation, what spells and charms she used, or that some little intimation would be given of what she said or did; but the profound silence of the scripture concerning it forbids our coveting to know the depths of Satan (Rev 2:24) or to have our curiosity gratified with an account of the mysteries of iniquity. … the scripture conceals sinful art, that we may be simple concerning evil, Rom 16:19.
Saul said, Bring me up Samuel, and the very next words are, When the woman saw Samuel, (Sa1 28:12), whereas one would have expected to be told how she performed the operation, what spells and charms she used, or that some little intimation would be given of what she said or did; but the profound silence of the scripture concerning it forbids our coveting to know the depths of Satan (Rev 2:24) or to have our curiosity gratified with an account of the mysteries of iniquity. … the scripture conceals sinful art, that we may be simple concerning evil, Rom 16:19.
Matthew Henry, Commentary on the Whole Bible, on 28:7–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 28:21–24she came to him (Sa1 28:21), and was very importunate with him to take some refreshment, that he might be able to get clear from her house, fearing that if he should be ill, especially if he should die there, she should be punished for it as a traitor, though she had escaped punishment as a witch. This, it is probable, rather than any sentiment of kindness, made her solicitous to help him. … Josephus is large in applauding the extraordinary courtesy and liberality of this woman, and recommending what she did as an example of compassion to the distressed, and readiness to communicate for their relief, though we have no prospect of being recompensed.
she came to him (Sa1 28:21), and was very importunate with him to take some refreshment, that he might be able to get clear from her house, fearing that if he should be ill, especially if he should die there, she should be punished for it as a traitor, though she had escaped punishment as a witch. This, it is probable, rather than any sentiment of kindness, made her solicitous to help him. … Josephus is large in applauding the extraordinary courtesy and liberality of this woman, and recommending what she did as an example of compassion to the distressed, and readiness to communicate for their relief, though we have no prospect of being recompensed.
Matthew Henry, Commentary on the Whole Bible, on 28:20–25; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Samuel 28:12–15it is in the original, "that it was Samuel himself"; which seems to make for those who think the real Samuel appeared, and no doubt Saul thought it was really he himself … Some have thought that it was the true Samuel, or the soul of Samuel, that appeared; so Josephus … and many other writers; but to this may be objected, that that would not have ascended out of the earth, but come down from heaven; … nor be thought that God would send it from thence on such an errand, to give Saul an answer, when he would not answer him by any prophet on earth, nor in any other way … but rather this was a diabolical spectre, or apparition, or the devil, that appeared in the form and shape of Samuel, and mimicked him … Some … think all this was the cunning and imposture of the woman alone, or that she was assisted with a confederate, who acted the part of Samuel; but this is not probable.
it is in the original, "that it was Samuel himself"; which seems to make for those who think the real Samuel appeared, and no doubt Saul thought it was really he himself … Some have thought that it was the true Samuel, or the soul of Samuel, that appeared; so Josephus … and many other writers; but to this may be objected, that that would not have ascended out of the earth, but come down from heaven; … nor be thought that God would send it from thence on such an errand, to give Saul an answer, when he would not answer him by any prophet on earth, nor in any other way … but rather this was a diabolical spectre, or apparition, or the devil, that appeared in the form and shape of Samuel, and mimicked him … Some … think all this was the cunning and imposture of the woman alone, or that she was assisted with a confederate, who acted the part of Samuel; but this is not probable.
John Gill, An Exposition of the Old and New Testament, on 28:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Samuel 28:12–19There is a considerable diversity of opinion, both among learned and pious men, relative to the subject mentioned in this chapter, that of raising Samuel from the dead. Some deny the possibility of the thing, and say that it was the devil that personified Samuel; and others, that the whole was the imposition of this cunning woman, and that there was no supernatural agency in the business. … 5. I believe that the woman of En-dor had no power over Samuel; and that no incantation can avail over any departed saint of God, nor indeed over any human disembodied spirit. 6. I believe Samuel did actually appear to Saul; and that he was sent by the especial mercy of God to warn this infatuated king of his approaching death, that he might have an opportunity to make his peace with his Maker.
There is a considerable diversity of opinion, both among learned and pious men, relative to the subject mentioned in this chapter, that of raising Samuel from the dead. Some deny the possibility of the thing, and say that it was the devil that personified Samuel; and others, that the whole was the imposition of this cunning woman, and that there was no supernatural agency in the business. … 5. I believe that the woman of En-dor had no power over Samuel; and that no incantation can avail over any departed saint of God, nor indeed over any human disembodied spirit. 6. I believe Samuel did actually appear to Saul; and that he was sent by the especial mercy of God to warn this infatuated king of his approaching death, that he might have an opportunity to make his peace with his Maker.
Adam Clarke, Commentary on the Holy Bible, after 28:25; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 28:12–19Nevertheless the fathers, reformers, and earlier Christian theologians, with very few exceptions, assumed that there was not a real appearance of Samuel, but only an imaginary one. … Luther and Calvin adopted the same view … It was not till the seventeenth century that the opinion was expressed, that the apparition of Samuel was merely a delusion produced by the witch, without any real background at all. … But the view held by the early church does not do justice to the scriptural narrative; and hence the more modern orthodox commentators are unanimous in the opinion that the departed prophet did really appear and announce the destruction of Saul, not, however, in consequence of the magical arts of the witch, but through a miracle wrought by the omnipotence of God. This is most decidedly favoured by the fact, that the prophetic historian speaks throughout of the appearance, not of a ghost, but of Samuel himself.
Nevertheless the fathers, reformers, and earlier Christian theologians, with very few exceptions, assumed that there was not a real appearance of Samuel, but only an imaginary one. … Luther and Calvin adopted the same view … It was not till the seventeenth century that the opinion was expressed, that the apparition of Samuel was merely a delusion produced by the witch, without any real background at all. … But the view held by the early church does not do justice to the scriptural narrative; and hence the more modern orthodox commentators are unanimous in the opinion that the departed prophet did really appear and announce the destruction of Saul, not, however, in consequence of the magical arts of the witch, but through a miracle wrought by the omnipotence of God. This is most decidedly favoured by the fact, that the prophetic historian speaks throughout of the appearance, not of a ghost, but of Samuel himself.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 28:3–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 28:23–25On Saul's refusing to take food, his servants (i.e., his two attendants) also pressed him, so that he yielded, rose up from the ground, and sat down upon the bed (Mittah: i.e., a bench by the wall of the room provided with pillows); whereupon the woman quickly sacrificed (served up) a stalled calf, baked unleavened cakes, and set the food she had prepared before the king and his servants. The woman did all this from natural sympathy for the unhappy king, and not, as Thenius supposes, to remove all suspicion of deception from Saul's mind; for she had not deceived the king at all.
On Saul's refusing to take food, his servants (i.e., his two attendants) also pressed him, so that he yielded, rose up from the ground, and sat down upon the bed (Mittah: i.e., a bench by the wall of the room provided with pillows); whereupon the woman quickly sacrificed (served up) a stalled calf, baked unleavened cakes, and set the food she had prepared before the king and his servants. The woman did all this from natural sympathy for the unhappy king, and not, as Thenius supposes, to remove all suspicion of deception from Saul's mind; for she had not deceived the king at all.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 28:23–24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Samuel 28
1 Samuel 28:11–25, World English Bible
1 Samuel 28 in the Bible · Told in the Story: Chapter 7, Mount Gilboa
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Samuel 28:21–25Now it is but just to recommend the generosity of this woman, because when the king had forbidden her to use that art whence her circumstances were bettered and improved, and when she had never seen the king before, she still did not remember to his disadvantage that he had condemned her sort of learning, and did not refuse him as a stranger, and one that she had had no acquaintance with; but she had compassion upon him, and comforted him, and exhorted him to do what he was greatly averse to, and offered him the only creature she had, as a poor woman, and that earnestly, and with great humanity, while she had no requital made her for her kindness, nor hunted after any future favor from him, for she knew he was to die; … It would be well therefore to imitate the example and to do kindnesses to all such as are in want and to think that nothing is better, nor more becoming mankind, than such a general beneficence, nor what will sooner render God favorable, and ready to bestow good things upon us.
Josephus, Antiquities of the Jews, Antiquities 6.14.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 28:11–12Saul said, Bring me up Samuel, and the very next words are, When the woman saw Samuel, (Sa1 28:12), whereas one would have expected to be told how she performed the operation, what spells and charms she used, or that some little intimation would be given of what she said or did; but the profound silence of the scripture concerning it forbids our coveting to know the depths of Satan (Rev 2:24) or to have our curiosity gratified with an account of the mysteries of iniquity. … the scripture conceals sinful art, that we may be simple concerning evil, Rom 16:19.
Matthew Henry, Commentary on the Whole Bible, on 28:7–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 28:21–24she came to him (Sa1 28:21), and was very importunate with him to take some refreshment, that he might be able to get clear from her house, fearing that if he should be ill, especially if he should die there, she should be punished for it as a traitor, though she had escaped punishment as a witch. This, it is probable, rather than any sentiment of kindness, made her solicitous to help him. … Josephus is large in applauding the extraordinary courtesy and liberality of this woman, and recommending what she did as an example of compassion to the distressed, and readiness to communicate for their relief, though we have no prospect of being recompensed.
Matthew Henry, Commentary on the Whole Bible, on 28:20–25; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Samuel 28:12–15it is in the original, "that it was Samuel himself"; which seems to make for those who think the real Samuel appeared, and no doubt Saul thought it was really he himself … Some have thought that it was the true Samuel, or the soul of Samuel, that appeared; so Josephus … and many other writers; but to this may be objected, that that would not have ascended out of the earth, but come down from heaven; … nor be thought that God would send it from thence on such an errand, to give Saul an answer, when he would not answer him by any prophet on earth, nor in any other way … but rather this was a diabolical spectre, or apparition, or the devil, that appeared in the form and shape of Samuel, and mimicked him … Some … think all this was the cunning and imposture of the woman alone, or that she was assisted with a confederate, who acted the part of Samuel; but this is not probable.
John Gill, An Exposition of the Old and New Testament, on 28:14; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Samuel 28:12–19There is a considerable diversity of opinion, both among learned and pious men, relative to the subject mentioned in this chapter, that of raising Samuel from the dead. Some deny the possibility of the thing, and say that it was the devil that personified Samuel; and others, that the whole was the imposition of this cunning woman, and that there was no supernatural agency in the business. … 5. I believe that the woman of En-dor had no power over Samuel; and that no incantation can avail over any departed saint of God, nor indeed over any human disembodied spirit. 6. I believe Samuel did actually appear to Saul; and that he was sent by the especial mercy of God to warn this infatuated king of his approaching death, that he might have an opportunity to make his peace with his Maker.
Adam Clarke, Commentary on the Holy Bible, after 28:25; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 28:12–19Nevertheless the fathers, reformers, and earlier Christian theologians, with very few exceptions, assumed that there was not a real appearance of Samuel, but only an imaginary one. … Luther and Calvin adopted the same view … It was not till the seventeenth century that the opinion was expressed, that the apparition of Samuel was merely a delusion produced by the witch, without any real background at all. … But the view held by the early church does not do justice to the scriptural narrative; and hence the more modern orthodox commentators are unanimous in the opinion that the departed prophet did really appear and announce the destruction of Saul, not, however, in consequence of the magical arts of the witch, but through a miracle wrought by the omnipotence of God. This is most decidedly favoured by the fact, that the prophetic historian speaks throughout of the appearance, not of a ghost, but of Samuel himself.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 28:3–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 28:23–25On Saul's refusing to take food, his servants (i.e., his two attendants) also pressed him, so that he yielded, rose up from the ground, and sat down upon the bed (Mittah: i.e., a bench by the wall of the room provided with pillows); whereupon the woman quickly sacrificed (served up) a stalled calf, baked unleavened cakes, and set the food she had prepared before the king and his servants. The woman did all this from natural sympathy for the unhappy king, and not, as Thenius supposes, to remove all suspicion of deception from Saul's mind; for she had not deceived the king at all.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 28:23–24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.