1Sa 15:35 | TNotes | STEP | 15:35 The verb phrase mourned constantly is usually used for grieving over someone’s death. Although Saul was still living, his royalty was coming to an end. Samuel might have been grieving out of personal attachment to Saul, a sense of failure, or concern that Israel’s condition would be worse. • the Lord was sorry: See thematic note for God’s Change of Mind at end of chapter. Thematic note: Complete Dedication The Hebrew word kherem (“specially set apart”) is difficult to translate because it represents a concept for which there is no exact parallel in modern English. In the conquest of Canaan under Joshua, kherem designated something that was dedicated to a pagan god and therefore hostile to the Lord. Such things were to be destroyed (see Josh 6:18 ). In the case of valuable metal items, they were brought to the sanctuary, where they became holy to the Lord (Lev 27:28 ; see also Josh 6:19 , 24 ). The concept of being “specially set apart” was also applied to Israel’s enemies when they and their property were destroyed (Josh 6:17-19 ; 1 Sam 15:2-3 ). In Leviticus 27:21 , 28 , kherem indicates an acceptable vow devoting something to the Lord for use in the sanctuary (see Num 18:14 ). This made the item, land, or person holy. The thing or person could not be bought back; it remained in the Lord’s service permanently. The concept of complete dedication through total destruction underlies several passages in the apostle Paul’s writings. In Romans 9:3 , Paul was even willing to be declared anathema (the Greek equivalent of kherem ) if it would bring about the salvation of his fellow Jews. In Galatians 1:8-9 , the same Greek word indicates an appropriate end for those who preach a false gospel. In 1 Corinthians 12:3 , Paul warns that no one speaking in the Spirit can call Jesus anathema , that is, no one who has God’s Spirit will interpret Jesus’ crucifixion as a sign of God’s rejection of him, as the Jews of Paul’s day did. Instead, they will recognize it as an act of atonement for sinful humanity. Passages for Further Study Exod 22:20 ; Lev 27:28-29 ; Num 18:8-14 ; 21:2-3 ; Deut 7:1-6 , 26 ; 13:12-18 ; Josh 6:17-19 , 24 ; 7:11-15 ; 1 Sam 15:2-3 ; 1 Kgs 20:42 ; Isa 43:26-28 ; Mal 4:5-6 ; Rom 9:3 ; 1 Cor 16:22 ; Gal 1:8-9 Thematic note: God’s Change of Mind Thirty-four times in the Old Testament, God is said to “change his mind” or “be sorry” (Hebrew nakham ). What could this mean? Did he relent, or did he have pity? Was he sorry, or did he grieve? One thing is clear: God never repents of sin or moral failure, because he is perfect (see 1 Sam 15:29 ; Num 23:19 ). He may “change his mind” regarding calamity or judgment that he initiated—that is, he may decide to stop it—in response to prayers of repentance (Jer 18:7-10 ; Joel 2:14 ; Jon 3:9-10 ), a human intercessor (Exod 32:11-14 ; Amos 7:2-6 ), or with no apparent human mediation (Judg 2:18 ; 2 Sam 24:16 ). On a few occasions, God is “sorry” about something he has already done, such as choosing Saul to be king (1 Sam 15:11 , 35 ; cp. Gen 6:6 ). Yet God is not admitting past mistakes; he is expressing anguish over lives gone awry. Theologians debate the degree to which God, who is all-wise and all-powerful, can “change his mind.” In the Bible, any language that refers to a change in God’s mind reflects a human perspective on God’s activity. Any change in God, therefore, is a change as humans experience him—a reflection of his unchanging love, mercy, faithfulness, and holy will. It does not suggest a change in God’s power, omniscience, foreknowledge, wisdom, or holiness. Passages for Further Study Gen 6:6-7 ; Exod 32:11-14 ; Num 23:19 ; Deut 32:36 ; 1 Sam 15:10-11 , 29 , 35 ; 2 Sam 24:15-16 ; Jer 4:28 ; 18:7-10 ; 26:2-19 ; Ezek 24:14 ; Joel 2:13-14 ; Amos 7:2-6 ; Jon 3:9

15:35 ^a The verb phrase mourned constantly is usually used for grieving over someone’s death. Although Saul was still living, his royalty was coming to an end. Samuel might have been grieving out of personal attachment to Saul, a sense of failure, or concern that Israel’s condition would be worse.

• the Lord was sorry: See thematic note for God’s Change of Mind at end of chapter.

Thematic note: Complete Dedication
The Hebrew word kherem (“specially set apart”) is difficult to translate because it represents a concept for which there is no exact parallel in modern English. In the conquest of Canaan under Joshua, kherem designated something that was dedicated to a pagan god and therefore hostile to the Lord. Such things were to be destroyed (see Josh 6:18 ^b). In the case of valuable metal items, they were brought to the sanctuary, where they became holy to the Lord (Lev 27:28 ^c; see also Josh 6:19 ^d, 24 ^e). The concept of being “specially set apart” was also applied to Israel’s enemies when they and their property were destroyed (Josh 6:17-19 ^f; 1 Sam 15:2-3 ^g).
In Leviticus 27:21 ^h, 28 ⁱ, kherem indicates an acceptable vow devoting something to the Lord for use in the sanctuary (see Num 18:14 ^j). This made the item, land, or person holy. The thing or person could not be bought back; it remained in the Lord’s service permanently.
The concept of complete dedication through total destruction underlies several passages in the apostle Paul’s writings. In Romans 9:3 ^k, Paul was even willing to be declared anathema (the Greek equivalent of kherem) if it would bring about the salvation of his fellow Jews. In Galatians 1:8-9 ^l, the same Greek word indicates an appropriate end for those who preach a false gospel. In 1 Corinthians 12:3 ^m, Paul warns that no one speaking in the Spirit can call Jesus anathema, that is, no one who has God’s Spirit will interpret Jesus’ crucifixion as a sign of God’s rejection of him, as the Jews of Paul’s day did. Instead, they will recognize it as an act of atonement for sinful humanity.

Passages for Further Study
Exod 22:20 ⁿ; Lev 27:28-29 ^o; Num 18:8-14 ^p; 21:2-3 ^q; Deut 7:1-6 ^r, 26 ^s; 13:12-18 ^t; Josh 6:17-19 ^u, 24 ^v; 7:11-15 ^w; 1 Sam 15:2-3 ^x; 1 Kgs 20:42 ^y; Isa 43:26-28 ^z; Mal 4:5-6 ^aa; Rom 9:3 ^ab; 1 Cor 16:22 ^ac; Gal 1:8-9 ^ad

Thematic note: God’s Change of Mind
Thirty-four times in the Old Testament, God is said to “change his mind” or “be sorry” (Hebrew nakham). What could this mean? Did he relent, or did he have pity? Was he sorry, or did he grieve?
One thing is clear: God never repents of sin or moral failure, because he is perfect (see 1 Sam 15:29 ^ae; Num 23:19 ^af). He may “change his mind” regarding calamity or judgment that he initiated—that is, he may decide to stop it—in response to prayers of repentance (Jer 18:7-10 ^ag; Joel 2:14 ^ah; Jon 3:9-10 ^ai), a human intercessor (Exod 32:11-14 ^aj; Amos 7:2-6 ^ak), or with no apparent human mediation (Judg 2:18 ^al; 2 Sam 24:16 ^am). On a few occasions, God is “sorry” about something he has already done, such as choosing Saul to be king (1 Sam 15:11 ^an, 35 ^ao; cp. Gen 6:6 ^ap). Yet God is not admitting past mistakes; he is expressing anguish over lives gone awry.
Theologians debate the degree to which God, who is all-wise and all-powerful, can “change his mind.” In the Bible, any language that refers to a change in God’s mind reflects a human perspective on God’s activity. Any change in God, therefore, is a change as humans experience him—a reflection of his unchanging love, mercy, faithfulness, and holy will. It does not suggest a change in God’s power, omniscience, foreknowledge, wisdom, or holiness.

Passages for Further Study
Gen 6:6-7 ^aq; Exod 32:11-14 ^ar; Num 23:19 ^as; Deut 32:36 ^at; 1 Sam 15:10-11 ^au, 29 ^av, 35 ^aw; 2 Sam 24:15-16 ^ax; Jer 4:28 ^ay; 18:7-10 ^az; 26:2-19 ^ba; Ezek 24:14 ^bb; Joel 2:13-14 ^bc; Amos 7:2-6 ^bd; Jon 3:9–4:11 ^be