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Saul in the morning, it was told Samuel, saying, Saul came to " Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal.

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13 And Samuel came to Saul: and Saul said unto him, Blessed be thou of the LORD: I have performed the commandment of the LORD.

14 And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?

15 And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed.

16 Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on.

17 And Samuel said, * When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel?

18 And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.

19 Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?

20 And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.

21 But the people took of the spoil, sheep, and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.

22 And Samuel said, Hath the LORD as great delight in burnt-offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.

u Josh. 15. 55-v Gen. 14. 19. Judg. 17. 2. Ruth. 3. 10-w Ver. 9, 21. Gen. 3. 12. Prov. 28. 13-x Ch. 9. 21.-y Heb. they consume. Ver. 13-a Ver. 15-b Psa. 50. 8, 9. Prov. 21. 3. Isai. 1. 11, 12, 13, 16, 17. Jer. 7. 22, 23. Mic. 6. 6, 7, 8. Heb. 10. 6-9-e Eccles 5. 1. Hos. 6. 6. Matt. 5. 24. & 9. 13. & 12 7. Mark 12. 33-d Heb. divination. Deut. 18. 10.

Verse 12. He set him up a place] Literally, a hand, ↳ yad. Some say it was a monument; others, a triumphal arch: probably it was no more than a hand, pointing out the place where Saul had gained the victory. Absalom's pillar is called the hand of Absalom, 2 Sam. xviii. 18.

Verse 15. The people spared the best of the sheep] It is very likely that the people did spare the best of the prey and it is as likely that Saul might have restrained them if he would. That they might not love war, God had interdicted spoil and plunder; so the war was undertaken merely from a sense of duty, without any hope of enriching themselves by it.

Verse 17. Little in thine own sight] Who can bear prosperity? Is it not of the Lord's great goodness that the majority of the inhabitants of the earth are in comparative poverty?

Verse 21. To sacrifice unto the LORD] Thus he endeavours to excuse the people. They did not take the spoil in order to enrich themselves by it, but to sacrifice unto the Lord; and did not this motíve justify their conduct?

Verse 22. Hath the LORD as great delight, &c.] This was a very proper answer to, and refutation of, Saul's ex

cuse.

Is not obedience to the will of God the end of all religion of its rites, ceremonies, and sacrifices? Verse 23. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.] This is no translation of those difficult words, op

ki chattath kesem meri ve-aven ve-teraphim ha-petsar. It appears to me that the three nouns which occur first in the text, refer each to the three last in order. Thus, nen chattath, TRANSGRESSION, refers to p aven, INIQUITY; which is the principle whence transgression springs. Dop kesem, DIVINATION, refers to D teraphim, consecrated images, or telesms, vulgarly talismans, used in incantations. And meri, REBELLION, refers evidently to DN ha-petsar, STUBBORNNESS; whence rebellion springs. The meaning, therefore, of this difficult place, may be the following: As transgression comes

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24 And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words; because I feared the people, and obeyed their voice.

25 Now, therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.

26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel.

27 And as Samuel turned about to go away, i he laid hold upon the skirt of his mantle, and it rent.

28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

29 And also the Strength of Israel m will not lie nor repent: for he is not a man, that he should repent.

30 Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the LORD thy God.

31 So Samuel turned again after Saul; and Saul worshipped the LORD.

32 Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. 33 And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal.

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34 Then Samuel went to Ramah; and Saul went up to his house to P Gibeah of Saul. 35 And Samuel came no more to see Saul

e Chap. 13. 14-f See 2 Sam. 12. 13-g Exod. 23. 2. Prov. 29. 25. Isai. 51. 12, 13. h See Chap. 2, 30.-i See 1 Kings 11. 30.-k Chap. 28. 17, 18. 1 Kings 11. 31-1 Or, eternity, or, victory-m Numb. 23. 19. Ezek. 24. 14. 2 Tim. 2. 13. Tit 1.2-n John 5. 44. & 12 43-0 Exod. 17. 11. Numb. 14. 45. See Judges 1. 7.-p Chapter 11. 4. r See Chapter 19. 24.

from iniquity, divination from teraphim, and rebellion from stubbornness; so, because thou hast rejected the word of the Lord, he hath also rejected thee from being king. All the versions are different.

Verse 24. I have sinned-because I feared the people] This was the best excuse he could make for himself: 'but had he feared God more, he need have feared the PEOPLE less.

Verse 25. Pardon my sin] Literally, bear my sin; take it away: forgive what I have done against thee, and be my intercessor with God, that he may forgive my offence against him: turn again with me, that I may worship the Lord.

Verse 26. I will not return with thee] I cannot acknowledge thee as king, seeing the Lord hath rejected

thee.

Verse 29. The Strength of Israel will not lie] What God has purposed, he will bring to pass; for he has all power in the heavens and in the earth: and he will not repent, change his purpose, concerning thee.

We may say it was some extenuation of Saul's fault, that the people insisted on preserving the best of the prey; for who could resist the demands of a victorious mob? But his crime was in consenting: had he not, the crime would have been theirs alone.

Verse 32. Agag came unto him delicately.] The Septuagint have rpepov, trembling; the original, ay maadanoth, delicacies: probably wish, man, understood; a man of delights, a pleasure-taker: the Vulgate, pinguissimus et tremens, very fat and trembling."

Surely the bitterness of death is past.] Almost all the versions render this differently from ours. Surely death is bitter, is their general sense; and this seems to be the true meaning.

Verse 33. As thy sword hath made women childless] It appears that Agag had forfeited his life by his own personal transgressions; and that his death now was the retribution of his cruelties.

And Samuel hewed Agag in pieces] 1. What Samuel

until the day of his death: nevertheless Samuel mourned for Saul: and the LORD repented that he had made Saul king over Israel. CHAPTER XVI.

Samuel is sent from Ramah to Beth-lehem, to anoint David, 1-13. The Spirit of the Lord departs from Saul, and an evil spirit comes upon him, 14. His servants exhort him to get a skilful harper to play before him, 16. He is pleased with the counsel, and desires them to find such a person, 17. They recommend David, 18. He is sent for, comes, plays before Saul, and finds favour in his sight, 19–23.

A. M. 2941. B. C. 1063. An. Exod. Iar. 4:28

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Anno ante Saul, seeing, I have rejected him 1. Olymp. 257. from reigning over Israel? Fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided me a king among his sons.

2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take a heifer with thee, and say, I am come to sacrifice to the LORD.

3 And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee. 4 And Samuel did that which the LORD spake, and came to Beth-lehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably?

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5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.

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6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S anointed is before him.

■ Ver. 11. Ch. 16. 1-t Ver. 11-a Ch. 15. 35-v Ch. 15. 23-w Ch. 9. 16. 2 Kings 9. 1.-x Psa. 78. 70. & 89. 19, 20. Acts 13. 22-y Heb. in thine hand.-z Ch. 9. 12 & 20. 29-a Exod. 4. 15-b Ch 9. 16.- Ch. 21. 1-d Heb. meeting. e 1 Kings 2. 13. 2 Kings 2. 13. 2 Kings 9. 22.—f Exod. 19. 10, 14.-g Ch. 17. 13. called Elihu. I Chron. 27. 18-h 1 Kings 12. 26.-i Pea. 147. 10, 11-k Laai. 55. 8-12 Cor. 10. 7.-m Heb. eyes.-n 1 Kings 8. 39. 1 Chron. 28. 9. Psa. 7. 9. Jer. 11. 20. & 17. 10.

did here, he did in his magisterial capacity: and, 2. It is not likely he did it by his own sword, but by that of an executioner. What kings, magistrates, and generals, do in an official way by their subjects, servants, or soldiers, they are said to do themselves: qui facit per alterum, facit per se.

Verse 35. And Samuel came no more to see Saul] But we read, chap. xix. 22-24. that Saul went to see Samuel at Naioth; but this does not affect what is said here. From this time Samuel had no connexion with Saul; he never more acknowledged him as king: he mourned and prayed for him; and continued to perform his prophetic functions at Ramah, and at Naioth, superintending the school of the prophets in that place.

NOTES ON CHAPTER XVI.

Verse 1. Fill thine horn with oil] Horns appear to have been the ancient drinking vessels of all nations; and we may suppose that most persons, who had to travel much, always carried one with them, for the purpose of taking up water from the fountains to quench their thirst. Such a horn had Samuel; and, on this occasion, he was commanded to fill it with oil, for the purpose of consecrating a king over Israel, from among the sons of Jesse. Verse 2. Take a heifer with thee, and say, I am come to sacrifice] This was strictly true; Samuel did offer a sacrifice and it does not appear that he could have done the work which God designed, unless he had offered this sacrifice, and called the elders of the people together, and thus collected Jesse's sons. But he did not tell the principal design of his coming; had he done so, it would have produced evil and no good: and, though no man, in any circumstances, should ever tell a lie; yet in all circumstances, he is not obliged to tell the whole truth; though in every circumstance he must tell nothing but the truth; and, in every case, so tell that truth that the hearer shall not believe a lie by it.

Verse 3. Call Jesse to the sacrifice] The common custom was, after the blood of the victim had been poured out to God, and the fat burnt, to feast on the flesh of the sacrifice. This appears to have been the case in all, except in the whole burnt-offering; this was entirely consumed.

Verse 4. The elders of the town trembled at his coming] They knew he was a prophet of the Lord; and they were afraid that he was now come to denounce some judgments of the Most High against their city.

Verse 5. Sanctify yourselves] Change your clothes, and wash your bodies in pure water; and prepare your minds,

7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the "heart.

8 Then Jesse called • Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this.

9 Then Jesse made P Shammah to pass by. And he said, Neither hath the LORD chosen this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these.

11 T And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse,⚫ Send and fetch him: for we will not sit down till he come hither.

12 And he sent, and brought him in. Now he was "ruddy, and withal of a beautiful countenance, and goodly to look to. "And the LORD said, Arise, anoint him: for this is he.

13 Then Samuel took the horn of oil, and * anointed him in the midst of his brethren: and y the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.

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14 But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD b troubled him.

15 And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee.

& 20. 12. Acts 1. 24.-0 Ch. 17. 13-p Ch. 17. 13.-q Shimeah, 2 Sam. 13 3. Shimma, 1 Chron, 2. 13.-r Ch. 17. 12-8 2 Sam. 7. 8. Psa. 18. 70.-t Heb. round-a Ch. 17. 42 Cant. 5. 10-v Heb. fair of eyes.-w So Ch. 9. 17.-x Ch. 10. L. P. 99. 90. y See Numb. 27. 18. Judg. 11. 29, & 13. 25. & 14. 6. Chap. 10. 6, 10- Chap. 11. 6. & 18. 12 & 28. 15. Judg. 16. 20. Psa. 51. 11.-a Judges 9. 23. Chap. 18. 10. & 19. 9. b Or, terrified.

by meditation, reflection, and prayer; that, being in the spirit of sacrifice, ye may offer acceptably to the Lord.

Verse 7. Man looketh on the outward appearance] And it is well he should, and confine his looks to that; for when he pretends to sound the heart, he usurps the prerogative of God.

In what way were these communications made from God to Samuel? It must have been by direct inspirations into his heart. But what a state of holy familiarity does this argue between God and the prophet! I believe Moses himself was not more highly favoured than Samuel.

Verse 10. Seven of his sons] This certainly was not done publicly; Samuel, Jesse, and his children, must have been in a private apartment, previously to the public feast on the sacrifice: for Samuel says, ver. 11. We will not sit down till he (David) is come.

Verse 12. He was ruddy] I believe the word here means red-haired; he had golden locks. Hair of this kind is ever associated with a delicate skin, and florid complexion.

Verse 13. The Spirit of the LORD came upon David] God qualified him to be governor of his people; by infusing such graces as wisdom, prudence, counsel, courage, liberality, and magnanimity.

Verse 14. The Spirit of the LORD departed from Saul] He was thrown into such a state of mind by the judgments of God, as to be deprived of any regal qualities which he before possessed. God seems to have taken what gifts he had, and given them to David; and then the evil spirit came upon Saul: for what God fills not, the devil will fill.

An evil spirit from the LORD] The evil spirit was either immediately sent from the Lord, or permitted to come. Whether this was a diabolic possession, or a mere mental malady, the learned are not agreed; it seems to have partaken of both. That Saul had fallen into a deep melancholy, there is little doubt: that the devil might work more effectually on such a state of mind, there can be but little question. There is an old proverb, Satan delights to fish in troubled waters; and Saul's situation of mind gave him many advantages.

The theory of Dr. Scheuchzer, in his Physica Sacra, on the malady of Saul, is allowed to be very ingenious. It is in substance as follows: Health consists in a moderate tension of the fibres, which permits all the fluids to have an entire freedom of circulation: and to the spirits, that of diffusing themselves through all the limbs: on the contrary, disease consists in tensions of the fibres morbidly weak, or morbidly strong. This latter seems to have been

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16 Let our lord now command thy servants, which are before thee, to seek out a man who is a cunning player on a harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.

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17 And Saul said unto his servants, Provide me now a man that can play well, and bring him to me.

18 Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Beth-lehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him.

19 Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep.

20 And Jesse i took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul.

21 And David came to Saul, and stood before him: and he loved him greatly; and he became his armour-bearer.

22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight.

Gen. 41. 46. Ver. 21, 22 1 Kings 10. 8.-d Ver. 23. 2 Kings 3. 15-e Ch. 17. 32, 34, 35, 36-f Or, speech-g Ch. 3 19. & 18. 12, 14-h Ver. 11. Ch. 17. 15, 34. See Ch. 10. 27. & 17. 18. Gen. 43. 11. Prov. 18. 16.

the case of Saul: and as the undulations of the air, which convey sound, communicate themselves to and through the most solid bodies; it is easy to suppose that, by the modulations of music, all the fibres of his body, which were under the influence of their morbidly increased tension, might be so relaxed as to be brought back into their natural state, and thus permit the re-establishment of a free and gentle circulation of the fluids, and consequently of the animal spirits; and thus induce calmness and tranquillity of mind. I believe this theory to be correct; and I should find no difficulty to amplify and to illustrate the subject. Even a skilful playing upon the harp was one means to bring a disordered state of the nervous and fibrous system into a capacity of affording such uninterrupted tranquillity to the mind as to render it capable of receiving the prophetic influence: see the case of Elisha, 2 Kings iii. 14, 15. It has been said

"Music has charms to sooth the savage breast." This has been literally proved:-A musician was brought to play on his instrument while they were feeding a savage lion in the tower of London; the beast immediately left his food, came toward the grating of his den, and began to move in such a way as to show himself affected by the music. The musician ceased, and the lion returned to his food; he recommenced, and the lion left off his prey, and was so affected as to seem by his motions, to dance with delight. This was repeatedly tried, and the effects were still the same.

Verse 18. I have seen a son of Jesse] Dr. Warburton supposes the story is anticipated from ver. 14 to 23; and that the true chronology of this part of David's life is the following:-1. David is anointed by Samuel.-2. Carries provisions to his brethren in the army.-3. Fights with and kills Goliath.-4. Is received into the king's court.-5. Contracts a friendship with Jonathan.-6. Incurs Saul's jealousy.-7. Retires to his father's house.-8. Is, after some time, sent for by Saul, to sooth his melancholy with his harp.-9. Again excites Saul's jealousy; who endea vours to smite him with his javelin. This anticipation between the 14th and 23d verse, comes in, in the order of time, between verses 9 and 10 of chap. xviii. where the breach is apparent.

Verse 20. Took an ass laden with bread] He must send a present to Saul to introduce his son; and this was probably the best he had. Dr. Warburton pleads still farther on the propriety of his rectification of the chronology in this place. David had at this time vanquished the Philistine; was become a favourite with the people; had excited Saul's jealousy; and retired to shun its bad effects. In the interim, Saul was seized with the disorder in question; and is recommended by his servants to try the effects of music. They were acquainted with David's skill on the harp, and likewise with Saul's bad disposition toward him: the point was delicate, it required to be managed with address; and therefore they recommended David in this artful manner. 'As you must have one constantly in attendance, both in court, and on your military expeditions, to be always at hand on occasion, the son of Jesse will

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The Philistines gather together against Israel, at Ephes-dammim; and Saul and his men pitch their camp near the valley of Elah, 1-3. Goliath, of Gath, a gigantio man, whose height was six cubits and a span, defies the armies of Israel, and proposes to end all contests by single combat; his armour is described, 4-11. Saul and his host are greatly dismayed, 12. David, having been sent by his father with provisions to his brethren in the army, hears the challenge; inquires into all the circumstances; thinks it a reproach to Israel that no man can be found to accept the challenge; is brought before Saul; and proposes to undertake the combat, 13-32. Saul objects to his youth and inexperience, 33. David shows the grounds on which he undertakes it, 31-37. Saul arina him with his own armour; but David, finding them an encumbrance, puts them off, and takes his staff, his sling, and five stones out of the brook, and goes to meet Goliath, 38-40. The Philistine draws near; despises, defies, and curses him, 41-41. David retorts his defiance, 45-47. They draw near to each other; and David slings a stone, hits Goliath in the forehead, slays hun, and cuts off his head with his own sword, 48-51. The Philistines flee, and are pursued by the Israelites, 52, 53. David brings the head of the Philistine to Jerusalem, 51. Conversation between Saul and Abner concerning David: who is, in consequence, brought before Saul, 55-58. OW the Philistines gathered to- An Exod. Isr. gether their armies to battle, and Anno ante I. Olymp. 237. were gathered together at a Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephes-dammim. 2 And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and P set the battle in array against the Philistines.

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k Gen. 41. 46. 1 Kings 10. 8. Prov. 22. 29-1 Ver. 14, 16.-m Ch. 13. 5.-n Josh. 15. 35. 2 Chron 28. 18-0 Or, the coast of Damnim, called Pasdammim, 1 Chron. 11. 13.-p Heb. ranged the battle.

become both stations well: he will strengthen your camp, and adorn your court; for he is a tried soldier, and of a graceful presence. You have nothing to fear from his ambition; for you saw with what prudence he went into voluntary banishment, when his popularity had incurred your displeasure?" Accordingly, Saul is prevailed on; David is sent for, and succeeds with his music: this dissipates all former umbrage; and, as one who is ever to be in attendance, he is made Saul's armour-bearer. This sunshine still continued, till his great successes awakened Saul's jealousy afresh; and then the lifted javelin was to strike off all obligations. Thus we see what light is thrown upon the whole history, by the supposition of an anticipation in the latter part of this chapter; an anticipation the most natural, proper, and necessary, for the purpose of the historian. Thus reasons Bishop Warburton; and with very considerable plausibility, though the intelligent reader may still have his doubts.

Verse 23. The evil spirit from God] The word evil is not in the common Hebrew text; but it is in the Vulgate, Septuagint, Targum, Syriac, and Arabic; and in eight of Kennicott's and De Rossi's MSS., which present the text thus, y bruach Elohim raâh, Spiritus Domini malus, the evil spirit of God. The Septuagint leave out Θεου, of God, and have πνευμα πονηρον, the evoil spirit. The Targum says, The evil spirit from before the Lord; and the Arabic has it, The evil spirit by the permission of God: this is at least the sense.

And the evil spirit departed from him] The Targum says, And the evil spirit ascended up from off him. This considers the malady of Saul to be more than a natural disease.

There are several difficulties in this chapter: those of the chronology are pretty well cleared, in the opinion of some, by the observations of Bishop Warburton; but there is still something more to be done, to make this point entirely satisfactory. Saul's evil spirit, and the influence of music upon it, are not easily accounted for. I have considered his malady to be of a mixed kind, natural and diabolical: there is too much of apparent nature in it to permit us to believe it was all spiritual; and there is too much of apparent supernatural influence, to suffer us to believe that it was all natural.

NOTES ON CHAPTER XVII. Verse 1. Now the Philistines gathered together] Calmet thinks that this war happened eight years after the anointing of David; and ten or twelve years after the war with the Amalekites. We have already seen that there was war between Saul and the Philistines all his days. See chap. xiv. 52.

Shochoh and Azekah] Places which lay to the south of Jerusalem, and to the west of Beth-lehem; about five leagues from the former. Ephes-dammim was somewhere in the vicinity; but it is not known where. See Calmet.

Verse 2. The valley of Elah] Some translate this the turpentine valley, or the valley of the terebinth trees; and others, the valley of oaks. The situation of this valley is well known.

3 And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side; and there was a valley between them.

4 And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. 5 And he had a helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass.

6 And he had greaves of brass upon his legs, and a target of brass between his shoulders.

q 2 Sam. 21. 19-r Josh. 11. 22- Heb. clothed

Verse 3. The Philistines stood on a mountain] These were two eminences, or hills, from which they could see and talk with each other.

7 And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him.

8 And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me.

9 If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us.

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t Or, gorget-u 2 Sam. 21. 19.- Ch. 8. 17.-w Ch. 11. 1.

pois. A vast weight for a coat of mail; but not at all out of proportion to the man.

Verse 6. Greaves of brass upon his legs] This spe

It was a plate of brass, (though perhaps sometimes formed of lamina, or plates like the mail,) which covered the shin, or fore part of the leg, from the knee down to the instep; and was buckled with straps behind the leg. From ancient monuments we find that it was commonly worn only on one leg. VEGETIUS, de Re Militari, says, "Pedites Scutati etiam ferreas ocreas in dextris cruribus cogebantur accipere." The foot soldiers, called Scutati, from their particular species of shield, were obliged to use iron greaves on their right legs. One of these may be seen in the monument of the gladiator, Buto, in Montfaucon; and another in the Mosaic pavement at Bognor, in Surrey.

Verse 4. There went out a champion] Our word cham-cies of armour may be seen on many ancient monuments pion comes from campus, the field; Campio est enim ille qui pugnat in campo, hoc est, in castris; Champion is he, properly, who fights in the field; i. e. in camps. A man well skilled in arms, strong, brave, and patriotic. But is this the meaning of the original wish ha-benim; a middle man, the man between two: that is, as here, the man who undertakes to settle the disputes between two armies or nations. So our ancient champions settled disputes between contending parties, by what was termed camp-fight: hence the campio, or champion. The versions know not well what to make of this man. The Vulgate calls him vir spurius, a bastard; the Septuagint, avnp duvaros, a strong or powerful man; the Targum, para gabra mibbeyneyhon, "a man from between them;" the Arabic, rujil jibar, “a great or gigantic man;" the Syriac is the same; and Josephus terms him avηp appeyε015aros, an immensely great man. The Vulgate has given him the notation of spurius, or bastard, because it considered the original as expressing a son of two: i. e. a man whose parents were unknown. Among all these, I consider our word champion, as explained above, the best and most appropriate to the original

terms.

Whose height was six cubits and a span.] The word cubit signifies the length from cubitus, the elbow, to the top of the middle finger, which is generally rated at one foot six inches. The span is the distance from the top of the middle finger to the end of the thumb, when extended as far as they can stretch on a plain; this is ordinarily nine inches. Were we sure that these were the measures, and their extent, which are intended in the original words, we could easily ascertain the height of this Philistine: it would then be nine feet nine inches; which is a tremendous height for a man.

But the versions are not all agreed in his height. The Septuagint read reσoaрwv πnxewv kai oridaμns, four cubits and a span; and Josephus reads the same. It is necessary, however, to observe, that the Septuagint, in the Codex Alexandrinus, read with the Hebrew text. But what was the length of the ancient cubit? This has been variously computed; eighteen inches, twenty inches and a half, and twenty-one inches. If we take the first measurement, he was nine fect nine; if the second, and read palm instead of span, with the Vulgate and others, he was ten feet seven inches and a half; if we take the last, which is the estimate of Grævius, with the span, he was eleven feet three inches; or, if we go to the exactest measurement, as laid down in Bishop Cumberland's tables, where he computes the cubit at 21.888 inches, the span at 10.944 inches, and the palm at 3.684 inches, then the six cubits and the span will make exactly 11 feet 10.272 inches. If we take the palm instead of the span, then the height will be 11 feet 3.012 inches. But I still think that the nine feet ninc inches is the most reasonable.

Verse 5. He was armed with a coat of mail] The words in the original pop shirion kaskassim, means a coat of mail, formed of plates of brass, overlapping each other like the scales of a fish, or tiles of a house. This is the true notion of the original terms.

With thin plates of brass or iron, overlapping each other, were the ancient coats of mail formed in different countries: many formed in this way may be now seen in the Tower of London,

The weight-five thousand shekels] Following Bishop Cumberland's tables, and rating the shekel at two hundred and nineteen grains, and the Roman ounce at four hundred and thirty-eight grains, we find that Goliath's coat of mail, weighing five thousand shekels, was exactly one hundred and fifty-six pounds four ounces, avoirdu

A target of brass between his shoulders.] When not actually engaged, soldiers threw their shields behind their back; so that they appeared to rest or hang between the shoulders.

There are different opinions concerning this piece of armour; called here kiddon. Some think it was a covering for the shoulders; others, that it was a javelin, or dart; others, that it was a lance; some, a club; and others, a sword. It is certainly distinguished from the shield, ver. 41. and is translated a spear, Josh. viii. 18.

Verse 7. The staff of his spear was like a weaver's beam] Either like that on which the warp is rolled, or that on which the cloth is rolled. We know not how thick this was, because there were several sorts of looms; and the sizes of the beams very dissimilar. Our woollen, linen, cotton, and silk looms, are all different in the size of their beams. And I have seen several that I should not suppose too thick, though they might be too short, for Goliath's spear.

His spear's head weighed six hundred shekels of iron] That is, his spear's head was of iron, and it weighed six hundred shekels: this, according to the former computation, would amount to eighteen pounds twelve ounces.

And one bearing a shield] non ha-tsinnah, from p tsan, pointed or penetrating, if it do not mean some kind of a lance, must mean a shield, with what is called the umbo, a sharp protuberance in the middle; with which they could as effectually annoy their enemies as defend themselves. Many of the old Highland targets were made with a projecting dagger in the centre. Taking the proportions of things unknown to those known, the armour of Goliath is supposed to have weighed not less than two hundred and seventy-two pounds thirteen ounces! Plutarch informs us, that the ordinary weight of a soldier's panoply, or complete armour, was one talent, or sixty pounds; and that one Alcimus, in the army of Demetrius, was considered as a prodigy, because his panoply weighed two talents, or one hundred and twenty pounds.

Verse 8. I a Philistine] The Targum adds much to this speech. This is the substance: "I am Goliath the Philistine, of Gath, who killed the two sons of Eli, Hophni and Phinehas, the priests; and led into captivity the ark of the covenant of Jehovah, and placed it in the temple of Dagon, my god; and it remained in the cities of the Philistines seven months. Also, in all our battles I have gone at the head of the army; and we conquered and cut down men, and laid them as low as the dust of the earth; and to this day the Philistines have not granted me the honour of heing chief of a thousand men. And ye men of Israel, what noble exploit has Saul the son of Kish, of Gibeah, done, that ye should have made him king over you? If he be a hero, let him come down himself and fight with me; but if he be a weak or cowardly man, then choose you out a man that he may come down to me."

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10 And the Philistine said, I defy the armies | listines, and spake according to the same of Israel this day; give me a man, that we may words: and David heard them. fight together.

11 When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid.

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12 Now David was the son of that Ephrathite of Beth-lehem-judah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul.

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13 And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the first-born, and next unto him Abinadab, and the third Shammah.

14 And David was the youngest: and the three eldest followed Saul.

15 But David went and returned from Saul to feed his father's sheep at Beth-lehem. 16 And the Philistine drew near morning and evening, and presented himself forty days.

17 And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren;

18 And carry these ten d cheeses unto the • captain of their thousand, and look how thy brethren fare, and take their pledge.

19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines.

20 And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle. 21 For Israel and the Philistines had put the battle in array, army against army.

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22 And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren.

23 And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Phi

x Ver. 26. 2 Sarn. 21. 21.-y Verse 53. Ruth 4. 22. Ch. 16. 1, 18.- Gen. 35. 19. a Ch. 16. 16, 11. See 1 Chron. 2. 13, 14, 15-b Ch. 16. 6, 8, 9. 1 Chron. 2. 13-e Ch. 16 19-d Heb cheeses of milk-e Heb. captain of a thousand.- Gen. 37. 14. Fr, place of the carriage. Chap. 26. 5.-- Or, battle array, or, place of fight. Heb. the vessels from upon him.

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24 And all the men of Israel, when they saw the man, fled from him, and were sore afraid. 25 And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel.

26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this P uncircumcised Philistine, that he should defy the armies of the living God?

27 And the people answered him after this manner, saying, So shall it be done to the man that killeth him.

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31 And when the words were heard which David spake, they rehearsed them before Saul; and he sent for him.

32 And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine.

33 And Saul said to David, ↑ Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth.

34 And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock:

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k Heb. asked his brethren of peace, as Judges 18. 15.-1 Verse 8-in Heb. from his face-n Joshua 15. 16.-0 Chap. 11. 2--p Chap 14 6-9 Verse 10.-r Deut. 5. 25.-- Verse 25.-- Gen. 37. 4, 8, 11. Matt. 10. 36.--u Verse 17.--v Verse 26, 27. w Heb. word-x Heb, took him-y Deut. 20. 1, 3-2 Chap. 16. 18.--a See Numb. 13. 31. Deut. 9. 2.-b Or, kid.

Verse 9. Then will we be your servants] Of this stipu-kington; and leave the whole with the unprejudiced and lation we hear nothing farther.

Verse 10. I defy ani cherephati, "I strip and make bare" the armies of Israel; for none dared to fight him.

Verse 11. Saul and all Israel—were dismayed] They saw no man able to accept the challenge.

Verse 12.-The 12th verse, to the 31st inclusive, are wanting in the Septuagint; as also the 41st verse; and from the 54th to the end; with the five first verses of chap. xviii. and the 9th, 10th, 11th, 17th, 18th, and 19th, of the same.

All these parts are found in the Coder Alexandrinus: but it appears that the MS. from which the Codex Alexandrinus was copied had them not. See observations at the end of this chapter. Dr. Kennicott has rendered it very probable that these portions are not a genuine part of the text.

discerning reader.

Verse 18. Carry these ten cheeses] Cheeses of milk, says the margin. In the East they do not make what we call cheese: they press the milk but slightly; and carry it in rush baskets. It is highly salted, and little different from curds.

Verse 19. Fighting with the Philistines.] See at the end of the chapter.

Verse 29. Is there not a cause?] in a mibn halo daber hu. I believe the meaning is what several of the versions express: I have spoken but a word; and should a man be made an offender for a word?

Verse 32. And David said] This properly connects with verse the eleventh :- Thou art but a youth; supposed to be about twenty-two or twenty-three years of age.

Verse 34. Thy servant kept his father's sheep] Ho found it necessary to give Saul the reasons why he underNotwithstanding what Bishop Warburton and others took this combat; and why he expected to be victorious. have done to clear the chronology of the present printed 1. I have courage to undertake it, and strength to perHebrew, it is impossible to make a clear consistent sense form it. 2. Both have been tried in a very signal manner. of the history, unless these verses are omitted. Let any 1. A lion came upon my flock, and seized a lamb; I ran one read the eleventh verse in connexion with the thirty- after him, he attacked me, I seized hold of him by his second, leave out the forty-first, and connect the fifty-shaggy locks, smote and slew him, and delivered the larnb. fourth with the sixth of chap. xviii. and he will be 2. A bear came in the same way, and I attacked and slew perfectly convinced that there is nothing wanting to make him. 3. This, with whom I am to fight, is a Philistine, the sense complete; to say nothing of the other omissions an uncircumcised man; one who is an enemy to God: noted above. If the above be taken in as genuine, the God, therefore, will not be on his side. On that ground I ingenuity of man has hitherto failed to free the whole have nothing to fear. 4. He has defied the armies of the from apparent contradiction and absurdity. I must con- Lord; and has, in effect, defied Jehovah himself: therefess that where every one else has failed, I have no hope fore, the battle is the Lord's; and he will stand by me. of succeeding: I must, therefore, leave all farther attempts 5. I have a perfect confidence in his protection and defence; to justify the chronology; and refer to those who have for they that trust in him shall never be confounded. 6. İ written for and against the genuineness of this part of conclude, therefore, that the Lord, who delivered me out the common Hebrew text. At the end of the chapter I of the paw of the lion, and out of the paw of the bear, ahall introduce some extracts from Kennicott and Pil-will deliver me out of the hand of this Philistine,

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