1 Samuel 12:3

1 Samuel 12:3 in Multiple Translations

Berean Standard Bible BSB

Here I am. Bear witness against me before the LORD and before His anointed: Whose ox or donkey have I taken? Whom have I cheated or oppressed? From whose hand have I accepted a bribe and closed my eyes? Tell me, and I will restore it to you.”

King James Version KJV

Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.

American Standard Version ASV

Here I am: witness against me before Jehovah, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I taken a ransom to blind mine eyes therewith? and I will restore it you.

Bible in Basic English BBE

Here I am: give witness against me before the Lord and before the man on whom he has put the holy oil: whose ox or ass have I taken? to whom have I been untrue? who has been crushed down by me? from whose hand have I taken a price for the blinding of my eyes? I will give it all back to you.

Free Bible Version FBV

I stand here before you. Bring any charges you have against me in the presence of the Lord and of his anointed one. Have I taken anyone's ox or donkey? Have I wronged anyone? Have I oppressed anyone? Have I accepted a bribe from anyone to turn a blind eye? Tell me, and I will repay you.”

Geneva Bible 1599 GNV

Beholde, here I am: beare recorde of me before the Lord and before his Anointed. Whose oxe haue I taken? or whose asse haue I taken? or whome haue I done wrong to? or whome haue I hurt? or of whose hande haue I receiued any bribe, to blinde mine eyes therewith, and I will restore it you?

Young's Literal Translation YLT

'Lo, here [am] I; testify against me, over-against Jehovah, and over-against His anointed; whose ox have I taken, and whose ass have I taken, and whom have I oppressed; whom have I bruised, and of whose hand have I taken a ransom, and hide mine eyes with it? — and I restore to you.'

World English Bible WEB

Here I am. Witness against me before the LORD and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I defrauded? Whom have I oppressed? Of whose hand have I taken a bribe to make me blind my eyes? I will restore it to you.”

Noah Webster Bible WBS

Behold, here I am : witness against me before the LORD, and before his anointed; whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or from whose hand have I received any bribe to blind my eyes with it? and I will restore it you.

Douay-Rheims 1899 DRV

Speak of me before the Lord, and before his anointed, whether I have taken any man’s ox, or ass: If I have wronged any man, if I have oppressed any man, if I have taken a bribe at any man’s hand: and I will despise it this day, and will restore it to you.

Translation for Translators T4T

Now tell me, while Yahweh is listening, and while the king whom he has chosen is listening: whose ox or donkey have I stolen during all those years? Whom have I cheated? Whom have I oppressed/treated badly? From whom have I accepted a bribe, in order that I would ignore the evil things he had done? If I have done any of those things, tell me, and I will pay back what I owe.”

Study Highlights

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Berean Amplified Bible — 1 Samuel 12:3

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Samuel 12:3 Interlinear (Deep Study)

BIB

HEB הִנְ/נִ֣י עֲנ֣וּ בִ/י֩ נֶ֨גֶד יְהוָ֜ה וְ/נֶ֣גֶד מְשִׁיח֗/וֹ אֶת שׁוֹר֩ מִ֨י לָקַ֜חְתִּי וַ/חֲמ֧וֹר מִ֣י לָקַ֗חְתִּי וְ/אֶת מִ֤י עָשַׁ֨קְתִּי֙ אֶת מִ֣י רַצּ֔וֹתִי וּ/מִ/יַּד מִי֙ לָקַ֣חְתִּי כֹ֔פֶר וְ/אַעְלִ֥ים עֵינַ֖/י בּ֑/וֹ וְ/אָשִׁ֖יב לָ/כֶֽם

הִנְ/נִ֣י hên H2005 look! Part | Suff

עֲנ֣וּ ʻânâh H6030 to dwell V-Qal-Impv-2mp

בִ/י֩ Prep | Suff

נֶ֨גֶד neged H5048 before Prep

יְהוָ֜ה Yᵉhôvâh H3068 The Lord N-proper

וְ/נֶ֣גֶד neged H5048 before Conj | Prep

מְשִׁיח֗/וֹ mâshîyach H4899 anointed N-ms | Suff

אֶת ʼêth H853 Obj. DirObjM

שׁוֹר֩ shôwr H7794 cattle N-ms

מִ֨י mîy H4310 who? Part

לָקַ֜חְתִּי lâqach H3947 to take V-Qal-Perf-1cs

וַ/חֲמ֧וֹר chămôwr H2543 donkey Conj | N-cs

מִ֣י mîy H4310 who? Part

לָקַ֗חְתִּי lâqach H3947 to take V-Qal-Perf-1cs

וְ/אֶת ʼêth H853 Obj. Conj | DirObjM

מִ֤י mîy H4310 who? Part

עָשַׁ֨קְתִּי֙ ʻâshaq H6231 to oppress V-Qal-Perf-1cs

אֶת ʼêth H853 Obj. DirObjM

מִ֣י mîy H4310 who? Part

רַצּ֔וֹתִי râtsats H7533 to crush V-Qal-Perf-1cs

וּ/מִ/יַּד yâd H3027 hand Conj | Prep | N-cs

מִי֙ mîy H4310 who? Part

לָקַ֣חְתִּי lâqach H3947 to take V-Qal-Perf-1cs

כֹ֔פֶר kôpher H3724 ransom N-ms

וְ/אַעְלִ֥ים ʻâlam H5956 to conceal Conj | V-Hiphil-Imperf-1cs

עֵינַ֖/י ʻayin H5869 eye N-cd | Suff

בּ֑/וֹ Prep | Suff

וְ/אָשִׁ֖יב shûwb H7725 to return Conj | V-Hiphil-Imperf-1cs

לָ/כֶֽם Prep | Suff

Hebrew Word Study

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Hebrew Word Reference — 1 Samuel 12:3

הִנְ/נִ֣י hên H2005 "look!" Part | Suff

An expression meaning look or behold, used to get someone's attention, like in the prophet Isaiah's writings. It can also express surprise or introduce a hypothetical situation.

Definition: interj 1) behold, lo, though hypothetical part 2) if Aramaic equivalent: hen (הֵן "look!" H2006A)

Usage: Occurs in 311 OT verses. KJV: behold, if, lo, though. See also: Genesis 3:22; Job 2:6; Psalms 51:7.

עֲנ֣וּ ʻânâh H6030 "to dwell" V-Qal-Impv-2mp

This verb means to sing or make music, but also to respond or give an answer. In the Bible, it is used to describe praising God in song or responding to a question. The KJV translates it as 'sing' or 'answer'.

Definition: (Qal) to dwell

Usage: Occurs in 316 OT verses. KJV: give account, afflict (by mistake for H6031 (עָנָה)), (cause to, give) answer, bring low (by mistake for H6031 (עָנָה)), cry, hear, Leannoth, lift up, say, [idiom] scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also H1042 (בֵּית עֲנוֹת), H1043 (בֵּית עֲנָת). See also: Genesis 18:27; 2 Samuel 14:19; Job 40:2.

בִ/י֩ "" Prep | Suff

נֶ֨גֶד neged H5048 "before" Prep

Before or in front of something, as in Genesis 18:22 where Abraham stands before the Lord. It describes a position of being face to face or in someone's presence.

Definition: subst 1) what is conspicuous, what is in front of adv 2) in front of, straight forward, before, in sight of 3) in front of oneself, straightforward 4) before your face, in your view or purpose with prep 5) what is in front of, corresponding to 6) in front of, before 7) in the sight or presence of 8) parallel to 9) over, for 10) in front, opposite 11) at a distance prep 12) from the front of, away from 13) from before the eyes of, opposite to, at a distance from 14) from before, in front of 15) as far as the front of Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)

Usage: Occurs in 142 OT verses. KJV: about, (over) against, [idiom] aloof, [idiom] far (off), [idiom] from, over, presence, [idiom] other side, sight, [idiom] to view. See also: Genesis 2:18; Job 10:17; Psalms 10:5.

יְהוָ֜ה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

וְ/נֶ֣גֶד neged H5048 "before" Conj | Prep

Before or in front of something, as in Genesis 18:22 where Abraham stands before the Lord. It describes a position of being face to face or in someone's presence.

מְשִׁיח֗/וֹ mâshîyach H4899 "anointed" N-ms | Suff

Messiah means anointed one, referring to a king, priest, or the Messiah in the Bible. It describes someone set apart for a special purpose. The term is used in the Old Testament to describe kings and priests, and in the New Testament to describe Jesus.

Definition: 1) anointed, anointed one 1a) of the Messiah, Messianic prince 1b) of the king of Israel 1c) of the high priest of Israel 1d) of Cyrus 1e) of the patriarchs as anointed kings

Usage: Occurs in 38 OT verses. KJV: anointed, Messiah. See also: Leviticus 4:3; 2 Samuel 22:51; Psalms 2:2.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

שׁוֹר֩ shôwr H7794 "cattle" N-ms

This word refers to cattle, like oxen or bulls, used for work, food, or sacrifices, as seen in Genesis and Leviticus.

Definition: 1) ox, bull, a head of cattle 1a) for plowing, for food, as sacrifice Aramaic equivalent: tor (תּוֹר "bullock" H8450)

Usage: Occurs in 69 OT verses. KJV: bull(-ock), cow, ox, wall (by mistake for H7791 (שׁוּר)). See also: Genesis 32:6; Deuteronomy 15:19; Psalms 69:32.

מִ֨י mîy H4310 "who?" Part

This word is used to ask questions like who, whose, or whom. It can also be used to express a wish, like would that or whoever. It appears in many forms throughout the Bible, often in phrases like O that or what.

Definition: who?, whose?, whom?, would that, whoever, whosoever

Usage: Occurs in 342 OT verses. KJV: any (man), [idiom] he, [idiom] him, [phrase] O that! what, which, who(-m, -se, -soever), [phrase] would to God. See also: Genesis 3:11; 2 Samuel 15:4; Psalms 4:7.

לָקַ֜חְתִּי lâqach H3947 "to take" V-Qal-Perf-1cs

This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.

Definition: : take 1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away 1a) (Qal) 1a1) to take, take in the hand 1a2) to take and carry along 1a3) to take from, take out of, take, carry away, take away 1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept 1a5) to take up or upon, put upon 1a6) to fetch 1a7) to take, lead, conduct 1a8) to take, capture, seize 1a9) to take, carry off 1a10) to take (vengeance) 1b) (Niphal) 1b1) to be captured 1b2) to be taken away, be removed 1b3) to be taken, brought unto 1c) (Pual) 1c1) to be taken from or out of 1c2) to be stolen from 1c3) to be taken captive 1c4) to be taken away, be removed 1d) (Hophal) 1d1) to be taken unto, be brought unto 1d2) to be taken out of 1d3) to be taken away 1e) (Hithpael) 1e1) to take hold of oneself 1e2) to flash about (of lightning)

Usage: Occurs in 909 OT verses. KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win. See also: Genesis 2:15; Genesis 34:17; Exodus 30:23.

וַ/חֲמ֧וֹר chămôwr H2543 "donkey" Conj | N-cs

The Hebrew word for a male donkey, it is translated as he ass in the KJV Bible. The name comes from the animal's reddish-brown color.

Definition: (he) ass

Usage: Occurs in 93 OT verses. KJV: (he) ass. See also: Genesis 12:16; Judges 6:4; Proverbs 26:3.

מִ֣י mîy H4310 "who?" Part

Definition: who?, whose?, whom?, would that, whoever, whosoever

לָקַ֗חְתִּי lâqach H3947 "to take" V-Qal-Perf-1cs

וְ/אֶת ʼêth H853 "Obj." Conj | DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

מִ֤י mîy H4310 "who?" Part

Definition: who?, whose?, whom?, would that, whoever, whosoever

עָשַׁ֨קְתִּי֙ ʻâshaq H6231 "to oppress" V-Qal-Perf-1cs

To oppress means to press upon or defraud someone, often violently. It is used to describe wrongdoing in the Bible, such as in the book of Exodus.

Definition: 1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort 1a) (Qal) 1a1) to oppress, wrong, extort 1a2) to oppress 1b) (Pual) to be exploited, be crushed

Usage: Occurs in 35 OT verses. KJV: get deceitfully, deceive, defraud, drink up, (use) oppress(-ion), -or), do violence (wrong). See also: Leviticus 5:21; Proverbs 14:31; Psalms 72:4.

אֶת ʼêth H853 "Obj." DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

מִ֣י mîy H4310 "who?" Part

Definition: who?, whose?, whom?, would that, whoever, whosoever

רַצּ֔וֹתִי râtsats H7533 "to crush" V-Qal-Perf-1cs

To crush means to break or oppress something or someone, used to describe physical or emotional distress in the Bible.

Definition: 1) to crush, oppress 1a) (Qal) 1a1) to crush, get crushed, be crushed 1a2) to crush, oppress (fig) 1a3) crushed (participle passive) 1b) (Niphal) to be crushed, be broken 1c) (Piel) 1c1) to crush in pieces 1c2) to grievously oppress (fig) 1d) (Poel) to oppress (fig) 1e) (Hiphil) to crush 1f) (Hithpoel) to crush each other

Usage: Occurs in 18 OT verses. KJV: break, bruise, crush, discourage, oppress, struggle together. See also: Genesis 25:22; Psalms 74:14; Isaiah 36:6.

וּ/מִ/יַּד yâd H3027 "hand" Conj | Prep | N-cs

In the Bible, 'yad' refers to an open hand, symbolizing power or direction. It can also mean strength or a part of something, like a side or a share. The word is used in many contexts, including anatomy and everyday life.

Definition: : hand/arm[anatomy] 1) hand 1a) hand (of man) 1b) strength, power (fig.) 1c) side (of land), part, portion (metaph.) (fig.) 1d) (various special, technical senses) 1d1) sign, monument 1d2) part, fractional part, share 1d3) time, repetition 1d4) axle-trees, axle 1d5) stays, support (for laver) 1d6) tenons (in tabernacle) 1d7) a phallus, a hand (meaning unsure) 1d8) wrists

Usage: Occurs in 1446 OT verses. KJV: ([phrase] be) able, [idiom] about, [phrase] armholes, at, axletree, because of, beside, border, [idiom] bounty, [phrase] broad, (broken-) handed, [idiom] by, charge, coast, [phrase] consecrate, [phrase] creditor, custody, debt, dominion, [idiom] enough, [phrase] fellowship, force, [idiom] from, hand(-staves, -y work), [idiom] he, himself, [idiom] in, labour, [phrase] large, ledge, (left-) handed, means, [idiom] mine, ministry, near, [idiom] of, [idiom] order, ordinance, [idiom] our, parts, pain, power, [idiom] presumptuously, service, side, sore, state, stay, draw with strength, stroke, [phrase] swear, terror, [idiom] thee, [idiom] by them, [idiom] themselves, [idiom] thine own, [idiom] thou, through, [idiom] throwing, [phrase] thumb, times, [idiom] to, [idiom] under, [idiom] us, [idiom] wait on, (way-) side, where, [phrase] wide, [idiom] with (him, me, you), work, [phrase] yield, [idiom] yourselves. See also: Genesis 3:22; Exodus 7:19; Leviticus 14:22.

מִי֙ mîy H4310 "who?" Part

Definition: who?, whose?, whom?, would that, whoever, whosoever

לָקַ֣חְתִּי lâqach H3947 "to take" V-Qal-Perf-1cs

כֹ֔פֶר kôpher H3724 "ransom" N-ms

This Hebrew word means a cover or a village, and also refers to bitumen, henna, and a redemption price. It is translated as bribe, ransom, or satisfaction in the KJV Bible. The word has various meanings in different contexts.

Definition: price of a life, ransom, bribe

Usage: Occurs in 17 OT verses. KJV: bribe, camphire, pitch, ransom, satisfaction, sum of money, village. See also: Genesis 6:14; Job 36:18; Psalms 49:8.

וְ/אַעְלִ֥ים ʻâlam H5956 "to conceal" Conj | V-Hiphil-Imperf-1cs

This Hebrew word means to hide or conceal something from view. It appears in various forms, including being hidden or keeping a secret. In the Bible, it is used to describe hiding oneself or something from others.

Definition: 1) to conceal, hide, be hidden, be concealed, be secret 1a) (Qal) secret (participle) 1b) (Niphal) 1b1) to be concealed 1b2) concealed, dissembler (participle) 1c) (Hiphil) to conceal, hide 1d) (Hithpael) to hide oneself

Usage: Occurs in 27 OT verses. KJV: [idiom] any ways, blind, dissembler, hide (self), secret (thing). See also: Leviticus 4:13; Job 6:16; Psalms 10:1.

עֵינַ֖/י ʻayin H5869 "eye" N-cd | Suff

This word can mean a spring or fountain, but also refers to the eye or a source of something. It is often translated as affliction, outward appearance, or countenance, and is used in various contexts throughout the Bible.

Definition: : eye 1) eye 1a) eye 1a1) of physical eye 1a2) as showing mental qualities 1a3) of mental and spiritual faculties (fig.)

Usage: Occurs in 828 OT verses. KJV: affliction, outward appearance, [phrase] before, [phrase] think best, colour, conceit, [phrase] be content, countenance, [phrase] displease, eye((-brow), (-d), -sight), face, [phrase] favour, fountain, furrow (from the margin), [idiom] him, [phrase] humble, knowledge, look, ([phrase] well), [idiom] me, open(-ly), [phrase] (not) please, presence, [phrase] regard, resemblance, sight, [idiom] thee, [idiom] them, [phrase] think, [idiom] us, well, [idiom] you(-rselves). See also: Genesis 3:5; Exodus 34:9; Deuteronomy 28:67.

בּ֑/וֹ "" Prep | Suff

וְ/אָשִׁ֖יב shûwb H7725 "to return" Conj | V-Hiphil-Imperf-1cs

This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.

Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back

Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.

לָ/כֶֽם "" Prep | Suff

Study Notes — 1 Samuel 12:3

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Context
Cross References
1 Samuel 12:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Samuel 12:3
Jamieson-Fausset-Brown on 1 Samuel 12:3
Matthew Poole's Commentary on 1 Samuel 12:3
Trapp's Commentary on 1 Samuel 12:3
Ellicott's Commentary on 1 Samuel 12:3
Adam Clarke's Commentary on 1 Samuel 12:3
Cambridge Bible on 1 Samuel 12:3
Barnes' Notes on 1 Samuel 12:3
Whedon's Commentary on 1 Samuel 12:3
Sermons on 1 Samuel 12:3

Context — Samuel’s Farewell Address

1Then Samuel said to all Israel, “I have listened to your voice in all that you have said to me, and I have set over you a king. 2Now here is the king walking before you, and I am old and gray, and my sons are here with you. I have walked before you from my youth until this day.

3Here I am. Bear witness against me before the LORD and before His anointed: Whose ox or donkey have I taken? Whom have I cheated or oppressed? From whose hand have I accepted a bribe and closed my eyes? Tell me, and I will restore it to you.”

4“You have not cheated us or oppressed us,” they replied, “nor have you taken anything from the hand of man.” 5Samuel said to them, “The LORD is a witness against you, and His anointed is a witness today, that you have not found anything in my hand.” “He is a witness,” they replied.

Cross References

	Reference	Text (BSB)
1	Acts 20:33	I have not coveted anyone’s silver or gold or clothing.
2	Numbers 16:15	Then Moses became very angry and said to the LORD, “Do not regard their offering. I have not taken one donkey from them or mistreated a single one of them.”
3	1 Peter 5:2	Be shepherds of God’s flock that is among you, watching over them not out of compulsion, but because it is God’s will; not out of greed, but out of eagerness;
4	Deuteronomy 16:19	Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.
5	1 Samuel 24:6	So he said to his men, “The LORD forbid that I should do such a thing to my master, the LORD’s anointed. May I never lift my hand against him, since he is the LORD’s anointed.”
6	1 Samuel 10:1	Then Samuel took a flask of oil, poured it on Saul’s head, kissed him, and said, “Has not the LORD anointed you ruler over His inheritance?
7	1 Thessalonians 2:10	You are witnesses, and so is God, of how holy, righteous, and blameless our conduct was among you who believed.
8	Exodus 23:8	Do not accept a bribe, for a bribe blinds those who see and twists the words of the righteous.
9	1 Samuel 12:5	Samuel said to them, “The LORD is a witness against you, and His anointed is a witness today, that you have not found anything in my hand.” “He is a witness,” they replied.
10	Romans 13:1–7	Everyone must submit himself to the governing authorities, for there is no authority except that which is from God. The authorities that exist have been appointed by God. Consequently, whoever resists authority is opposing what God has set in place, and those who do so will bring judgment on themselves. For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval. For he is God’s servant for your good. But if you do wrong, be afraid, for he does not carry the sword in vain. He is God’s servant, an agent of retribution to the wrongdoer. Therefore it is necessary to submit to authority, not only to avoid punishment, but also as a matter of conscience. This is also why you pay taxes. For the authorities are God’s servants, who devote themselves to their work. Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

1 Samuel 12:3 Summary

In 1 Samuel 12:3, Samuel is saying that he has been a fair and honest leader and is now giving the people a chance to speak up if they have any complaints against him. He is showing that he is accountable to the Lord and to the new king, and that he wants to make things right if he has wronged anyone. This is an important example for us to follow, as we are called to love our neighbors as ourselves and to act with integrity, as seen in Leviticus 19:18 and Proverbs 10:9. By being transparent and accountable, we can build trust with others and demonstrate our commitment to following the Lord's ways.

Frequently Asked Questions

What is the context of Samuel's statement in 1 Samuel 12:3?

Samuel is addressing the Israelites after they have asked for a king, and he is essentially saying that he has been a faithful leader and is now stepping aside, as seen in 1 Samuel 12:1-2, and inviting them to bear witness against him if they have any grievances, with the Lord and the new king as witnesses.

Why does Samuel ask the people to bear witness against him?

Samuel is demonstrating his integrity and transparency, as seen in his question in 1 Samuel 12:3, by asking the people to come forward if he has wronged them in any way, which is reminiscent of the Lord's command to the Israelites to act with integrity in Deuteronomy 16:19.

What does Samuel mean by 'bear witness against me before the Lord and before His anointed'?

Samuel is calling on the people to testify against him in the presence of the Lord and the new king, who is the Lord's anointed, as mentioned in 1 Samuel 12:3, which emphasizes the importance of accountability and the fear of the Lord, as seen in Proverbs 1:7.

How does Samuel's statement in 1 Samuel 12:3 relate to his character?

Samuel's statement reveals his humility, integrity, and commitment to justice, as he is willing to be held accountable for his actions and to make things right if he has wronged anyone, which is in line with the Lord's command to love one's neighbors as oneself in Leviticus 19:18.

Reflection Questions

What are some areas in my life where I need to be more transparent and accountable, like Samuel in 1 Samuel 12:3?
How can I demonstrate my commitment to integrity and justice in my relationships and daily life, as seen in Samuel's example?
What are some ways that I can invite others to hold me accountable and to speak truth into my life, as Samuel does in 1 Samuel 12:3?
How can I cultivate a deeper fear of the Lord and a greater awareness of His presence in my life, as seen in Samuel's statement in 1 Samuel 12:3?

Gill's Exposition on 1 Samuel 12:3

Behold, here I am,.... No longer the supreme governor, but a subject, and accountable for any misdemeanour charged upon me, and to which I am ready to give answer, being now at your bar to be tried

Jamieson-Fausset-Brown on 1 Samuel 12:3

Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed?

Matthew Poole's Commentary on 1 Samuel 12:3

Witness against me; I here present myself before the Lord, and before your king, being ready to give an account of all my administrations, and to make satisfaction for any injuries that I have done. And this protestation Samuel makes of his integrity, not out of ostentation or vain-glory; but partly, for his own just vindication, that the people might not hereafter, for the defence of their own irregularities, reproach his government; partly, that being publicly acquitted from all faults in his government, he might more freely and boldly reprove the sins of the people, and particularly that sin of theirs in desiring a king, when they had so little reason for it, and they had so just a governor, from whom they might have promised themselves an effectual redress of his sons’ mal-administrations, if they had acquainted him therewith; and partly, that by his example he might tacitly admonish Saul of his duty, and prevent his misunderstanding of what he had formerly said, &c., and mistake that for the rule of his just power, which was only a prediction of his evil practices. Whom have I oppressed? whom have I wronged, either by fraud and false accusation, or by might and violence? Any bribe, Heb. price of redemption, given to redeem an unjust and lost cause or person from that righteous sentence which they deserved. To blind mine eyes therewith; that I should not discern what was right and just, or dissemble it, as if I did not see it. Or, that I should hide or cover mine eyes (i.e. wilfully wink at the plain truth) for it, i.e. for the bribe; or, for him, i.e. for his sake. I will restore it you, or, and I will cover mine eyes for him, i.e. I will take shame to myself, and cover my face as one ashamed to look upon him.

Trapp's Commentary on 1 Samuel 12:3

1 Samuel 12:3 Behold, here I [am]: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received [any] bribe to blind mine eyes therewith? and I will restore it you.Ver. 3. Whose ox have I taken?] So Moses purgeth himself, that he had not taken a hoof of any one: and St Paul to the same purpose in many places; as Acts 20:33 1 Corinthians 9:18, &c.: and Greg. Nazianzen, Orat. 32. Quid populure hunc per avaritiam circumvenimus? nunquid privatis utilitatibus consuluimus? &c. Whom have we circumvented by covetousness? and wherein have we sought our own ends? &c. So Melancthon; George, prince of Anhalt; the late victorious Gustavus Adolphus, king of Sweden; "I protest before God," said he, in a speech to his German plunderers, "that I have not by all this war enriched myself so far as a pair of boots comes to. Yea, I had rather ride without boots than in the least degree enrich myself by the damage of poor people." Or whom have I defrauded?] Quem calumniatus sum? Vatab. - Compare Luke 19:8. Whom have I deprived of his wealth by forged cavillation? Whom have I oppressed?] Contrivi, pulsavi. Whom have I beaten, bruised, shattered, or any way violenced? Or of whose hand have I received any bribe?] Munus expiatorium. Olim didici, quid sint munera, saith one: I know well the danger of meddling with bribes or ransoms, as they are here called. For, like the fish torpedo, they will infect and benumb the hand that touches them. To blind mine eyes therewith.] "A gift blindeth the eyes of the wise," transformeth him into a very walking idol, that hath eyes and seeth not, ears that hear not: only he hath hands to hold bribes. Plin.

Ellicott's Commentary on 1 Samuel 12:3

(3) Behold, here I am: witness against me before the Lord, and before his anointed.—I speak in a solemn presence, “before the Eternal,” went on the old man, looking up heavenward, “and before His anointed,” pointing with a reverent gesture to the kingly form by his side. “His Anointed”—this is the earliest instance of a king bearing this title of honour. The high priest, whose blessed office brought him in such close contact with the invisible and eternal King, is in the early Hebrew story styled now and again by this honoured name. But henceforth it seems to be limited to the man invested with the kingly dignity. The infinite charm which the name “Anointed of the Eternal” carried with it for centuries is, no doubt, due to the fact that one greater than any of the sons of men would, in the far future, assume the same sacred designation—“His Anointed,” or “His Christ.” (The words are synonymous, both being translations of the Hebrew word Messiah.) Nor has this peculiar reverence for the “Lord’s Anointed “been limited to His own people. Since the seer in the early morning on the hill-side, looking on “Ramah of the Watchers,” poured out the holy oil on the young Saul’s head, and then before all Israel gathered at Gilgal styled the new king by the title of the “Anointed of the Eternal,” wherever the one true God has been worshipped, an infinite charm has gone with the name, a strange and peculiar reverence has surrounded every one who could fairly claim to bear it, and for many a century, among all peoples, an awful curse has at once attached itself to any one who would dare lift his hand against the “Lord’s Anointed.” Whose ox have I taken? or whose ass have I taken?—The ox and the ass are taken as representative possessions in this primitive age, in a country where agriculture formed the principal source of the national resources. Before the wars and conquests of David and Solomon, there was comparatively little of the precious metals among the Hebrew people, who seem to have traded in those early days but rarely with foreign nations; horses were, too, unknown among them. The law of Exo 20:17 especially makes mention of the ox and the ass as things the Israelite was forbidden to covet. On these words of Samuel the Babylonian Talmud has an important note, which well illustrates the doctrine of the “Holy Spirit” as taught in Israel before the Christian era. “Rabbi Elazer said, on three occasions did the Holy Spirit manifest Himself in a peculiar manner—in the judicial tribunal instituted by Shem, in that of Samuel the Ramathite, and in that of Solomon. In that of Shem, Judah declared, “She is righteous,” &c. How could he know it? Might not another man have come to her as well as he did?

Adam Clarke's Commentary on 1 Samuel 12:3

Verse 3. Witness against me] Did ever a minister of state, in any part of the world, resign his office with so much self-consciousness of integrity, backed with the universal approbation of the public? No man was oppressed under his government, no man defrauded! He had accumulated no riches for himself; he had procured none for his friends; nor had one needy dependant been provided for out of the public purse. He might have pardoned his own sons, who had acted improperly, before he quitted the government; but though he was the most tender of parents, he would not, but abandoned them to national justice, with only a tacit solicitation of mercy: Behold, my sons are with you! They have acted improperly; I deprived them of their authority; they are amenable to you for their past conduct; I have walked uprightly and disinterestedly among you; they have not followed my steps: but can you forgive them for their father's sake? As a minister of justice, he abandons them to their fate; as a tender father, he indirectly and modestly pleads for them on the ground of his own services. Had he not acted thus in both these relations, he would have been unworthy of that character which he so deservedly bears.

Cambridge Bible on 1 Samuel 12:3

3. Behold, here I am] Samuel puts himself on his trial. The people are to be the accusers: Jehovah, and His representative Saul are the judges. before his anointed] The title “the anointed of Jehovah” (see 1 Samuel 10:1, note) is here for the first time actually applied to the King, though it had been employed before in prophecy (ch. 1 Samuel 2:10; 1 Samuel 2:35). Its use certainly gains point if we may follow the Sept. in 1 Samuel 11:15 (see note), and suppose that the ceremony of anointing had just been performed in the presence of all the people. whose ox … whose ass] The most valuable property of a pastoral and agricultural people, hence named expressly in the Tenth Commandment (Exodus 20:17). Cp. Numbers 16:15. any bribe to blind mine eyes therewith] Cp. Exodus 23:8; Deuteronomy 16:19. The Sept. reads here, “from whose hand have I received as a bribe even a pair of shoes? Answer against me, and I will restore it to you.” A pair of shoes seems to have been a proverbial expression for a mere trifle, a paltry bribe. See Amos 2:6; Amos 8:6. This rendering represents a small change in the consonants of the Heb. text, and may possibly preserve the original reading. At any rate it is as old as the Greek translation of the book of Ecclesiasticus (170–150 b.c.), the author of which must have found it in the Sept. (even if the author of the Hebrew original did not find it in his Hebrew text), for in ch. Sir 46:19 we read, “And before his long sleep [Samuel] made protestations in the sight of the Lord and his anointed, I have not taken any man’s goods, so much as a shoe: and no man did accuse him.”

Barnes' Notes on 1 Samuel 12:3

His anointed - i. e., king Saul. The title Messiah, Χριστὸς Christos, unctus, or anointed, had been given to the High Priests (Leviticus 4:3 : compare also 1 Samuel 2:10, 1 Samuel 2:35); but this is

Whedon's Commentary on 1 Samuel 12:3

3. Before his anointed — That is, Saul, the king, who had probably been publicly anointed before this assembly at Gilgal.

Sermons on 1 Samuel 12:3

	Sermon	Description
	Book of Acts Series - Part 34 \| the Miracle Called Giving by Jim Cymbala	In this sermon, the pastor emphasizes the importance of giving and helping the weak. He compares the spiritual law of giving to the physical law of gravity, stating that when we gi
	Xxxii to John Gordon of Cardoness, the Elder by Samuel Rutherford	Samuel Rutherford addresses a difficult parishioner, urging him to focus on his salvation and not be distracted by earthly matters. He emphasizes the importance of casting burdens
	2 Corinthians 11:13 by St. John Chrysostom	John Chrysostom preaches about false apostles who deceive by pretending to be true messengers of Christ, warning against those who seek to manipulate and exploit others for persona
	Is Your Work Being Tried by Fire? by Carter Conlon	In this sermon, the speaker shares a personal experience of his house burning down and how it challenged his theology. He reflects on the fact that there are some things in life th
	Building the Body of Christ by Zac Poonen	In this sermon, the speaker emphasizes the importance of living a humble and sacrificial life, just as Jesus and the apostle Paul did. He highlights how Paul worked tirelessly to h
	(The Foundation and the Building) the Secrets of Jesus Life by Zac Poonen	In this sermon, the speaker addresses the allure of materialism and the desire to imitate the extravagant lifestyles of others. He warns against being deceived by the external appe
	Profiteering Christianity by Zac Poonen	This sermon emphasizes the dangers of seeking personal gain in the name of Christianity, using examples from the stories of Balaam, Naaman, and Gehazi. It highlights the importance