1 Samuel Study Notes

1:1 The exact location of Ramathaim-zophim is not known, but it is distinct from Ramah in Benjamin (v. 19). It probably designates Elkanah's ancestral home. The name Elkanah means "God has acquired." Ephraim denotes Elkanah's place of residence, not his tribal background, which was that of Levi (1 Chron. 6:25-28).

1:2 The name Hannah means "grace." She was childless, a condition often viewed with disfavor or even anguish (Gen. 16:4-5; 30:1; Luke 1:24-25).

1:3 Shiloh was centrally located about 30 miles north of Jerusalem. It was the place from which Joshua divided the land among the tribes (Josh. 18:1-10).

1:5 The worthy portion was like the double portion the firstborn received (Deut. 21:17). Here it probably denotes Elkanah's special love for Hannah.

1:6 The rivalry between Hannah and Peninnah finds parallels in the accounts of Sarah and Hagar (Gen. 16:4-5) and Leah and Rachel (Gen. 30:14-16).

1:10 The word bitterness comes from the same Hebrew word that Naomi used (Hb mara; Ruth 1:20).

1:11 If God would give Hannah a son, she vowed to give him back to God according to the law of the Nazirite (Num. 6:1-21).

1:12-16 The high priest Eli's inability to perceive the true situation indicated his decline as a spiritual leader (2:22-36).

1:18 The Hebrew word for grace with which Hannah replied was a shortened form of her own name.

1:19 Ramah lay along the major north-south highway five miles north of Jerusalem in the territory of Benjamin. The tender words the Lord remembered her remind the reader that ultimately it is God who brings new life within the womb. In the OT, to "remember" means not simply to think about someone but to act on their behalf (see note at Gen. 8:1).

1:20 The name Samuel may be a wordplay meaning "requested from God." A second possibility is the meaning "heard by God."

1:21 The expression yearly sacrifice literally means "sacrifice of the days" and probably designates one of the three required festivals—Passover, the Feast of Weeks, or the Feast of Tabernacles (Deut. 16:16). The word vow may denote a separate vow that Elkanah had made, or perhaps it designates Hannah's vow that Elkanah affirmed and adopted when he heard of it (Num. 30:10-15).

1:22 The apocryphal book of 2 Maccabees (7:27) suggests Israelite children were weaned at around age three, a custom not unusual in societies where homes lacked running water and where the purity of drinking water was difficult to maintain.

1:23 The Hebrew verb translated establish literally means "cause to stand." Elkanah wanted God's blessing to remain on the young boy Samuel.

1:24 The Masoretic Text reads three bullocks here. The reference to a single bull in verse 25 and the testimony of other early manuscripts suggests it should be "a three-year-old bullock." However, it may be that the one bull constituted Elkanah's sacrifice of thanksgiving for Samuel's birth, while the other two were part of his usual sacrifice, and hence were not mentioned in verse 25.

1:25 On a bullock, see note at verse 24.

1:26-27 Hannah thought it important to testify to Eli, Israel's high priest, how God had answered her prayer.

1:28 The Hebrew word translated lent is related to the Hebrew word for "requested," which also has to do with the meaning of Samuel's name (v. 20). It literally means "to give over" or "to grant" what was requested. Hannah had received the son she requested; she now grants him to the Lord for His service.

2:1 An exalted horn provides a picture of a proud animal with its head held high. Enemies may allude to Peninnah (1:6-7) and perhaps to others who had spoken cruelly to Hannah during her time of barrenness.

2:2 The twofold occurrence of none emphasizes God's uniqueness. Rock denotes an immovable, jutting cliff, not a mere stone. This word commonly occurs in the Bible to describe God's support and defense of His people (Ps. 18:2; 95:1; Isa. 44:8).

2:3 Arrogancy might come from people who did not realize God's ways were higher than theirs (Isa. 55:8-9).

2:4-5 These reversals are not surprising from God's perspective, where poor become rich and rich become poor (2 Cor. 8:9; James 2:5), the first become last and the last first (Matt. 19:30; 20:16), and those who seek to save their lives lose them while others who willingly lose their lives gain life (Luke 9:24-25). Life often brings unexpected turnabouts, especially since the Lord can intervene to overrule the expected.

2:6-7 God is sovereign; nothing happens apart from His control.

2:8 The argument of this verse is from the greater to the lesser; if God controls the earth's foundational pillars, He controls the status of its citizens.

2:9 The Lord not only sees people's actions, but He knows his saints (cp. Nah. 1:7) and the hearts of the wicked, and He blesses or judges them accordingly.

2:10 The Hebrew word behind adversaries has a legal connotation; no one has a case against the Lord. The mention of God's king and his anointed may anticipate the establishment of the kingship in Israel. Some interpreters have suggested that Hannah spoke prophetically of God's everlasting kingdom under the Messiah.

2:11 The term minister is not used of slaves, and it often denotes a higher level of service (Josh. 1:1), including priestly service (Deut. 10:8; 1 Kings 8:11).

2:12 The phrase sons of Belial means literally "sons of worthlessness." The expression commonly denotes morally corrupt individuals; Hannah used the feminine form of the expression as she implored Eli not to consider her a daughter of worthlessness (1:16).

2:13-14 The priests' legitimate custom was specifically prescribed in the law of Moses (Lev. 7:32-34). A fleshhook of three teeth (three-pronged meat fork) was nowhere stipulated; rather, Eli's sons were making their own rules for sacrifice, presumably to secure more for themselves.

2:15-16 The fat was the Lord's portion of the sacrifice (Lev. 3:3-5). The text implies Eli's sons were also eating the fat of the sacrificial animals. The warning that the fat must be burnt first—a warning that went unheeded—indicates the common people had a greater moral conscience than Eli's sons did.

2:17 The Hebrew verb translated abhorred indicates strong displeasure or disdain. It can be translated "despise" (Isa. 5:24).

2:18 On ministered, see note at verse 11. Samuel's linen ephod was a vest-like garment that priests or the high priest wore (Exod. 28:6-13). It contained special embroidery and 12 stones as a visible reminder of Israel's 12 tribes.

2:19 The little coat that Hannah made for Samuel may be linked with the one prescribed for the priests (Exod. 28:31; Lev. 8:7). Samuel was gone from Hannah's home but not from her heart.

2:20 The loan which is lent is literally "request she requested" or "grant she granted" (cp. 1:28), and it reinforces the special nature of Samuel's birth and dedication.

2:21 The same Hebrew expression visited occurs in reference to Abraham's wife Sarah when she conceived Isaac, another child of promise (Gen. 21:1). Hannah is abundantly blessed, but her three sons and two daughters are nonetheless contrasted with the child Samuel, who grew before the Lord.

2:22 The words very old probably hint at Eli's lack of strength to stop his sons from their sins, which now also included sexual immorality.

2:25 If someone's sin was directly against the Lord, no intercession was possible—only condemnation. The words because the Lord intended to slay them reveal that much like Pharaoh in Moses' day (Exod. 4:21; 5:2; 7:13), the persistent unbelief of Hophni and Phinehas led to God's giving them over to judgment.

2:26 The phrase grew on, and was in favour both with the Lord, and also with men is strikingly similar to the description of Jesus as a child (Luke 2:52).

2:27 House of thy father . . . in Egypt recalls God's choice of Aaron (Exod. 4:14-16).

2:28 The responsibilities listed were strictly limited to the priest, whom the law of Moses designated as the sons of Aaron (Exod. 28:1-5; Lev. 8–9).

2:29 To kick at something is to scorn it or despise it.

2:30 God had not set aside His promise to Aaron's line, but had judged Eli's house unfit to serve as priests among Aaron's sons.

2:31-32 God in His grace did not destroy Eli's house, but drastically reduced its strength.

2:34 As the chief sinners, Hophni and Phinehas would be the first to die—and on the same day.

2:35 Some suggest Samuel is intended by the phrase a faithful priest, but Samuel did not have a sure house (lasting dynasty; 8:1-5). The phrase may denote the priestly line of Zadok, who eventually succeeded Eli's line (1 Kings 2:27), or any and all priests who followed the Lord faithfully. Mine anointed designates the line of David, for whom God also built a lasting dynasty (2 Sam. 7:11-16; 25:28; 1 Kings 11:38).

2:36 This verse suggests that Eli's descendants would not even partake of the sacrificial portions reserved for the priests (Lev. 2:3; 5:13; 7:7-10).

3:1 On ministered, see note at 2:11. The word of the Lord was precious, that is, rare, because of the general corruption of the time. God might withhold His word from people who showed by their conduct they did not want to receive it.

3:3 The lamp of God was to burn from evening until morning (Exod. 27:21), so the wording suggests a time just before dawn.

3:4-6 When the Lord called Samuel, the youth confused the voice with that of Eli.

3:7 The text now gives a reason why Samuel did not recognize God's call—no prior vision or voice had come to him.

3:8 After the third time, Eli surmised that Samuel might be hearing God's voice. Perhaps no one else was present in the tabernacle complex.

3:9 Eli's suggested words to Samuel, Speak, Lord; for thy servant heareth, provide a model prayer for those who seek to follow God's will.

3:10 The twofold Samuel, Samuel may indicate urgency, as it did with Abraham on Mount Moriah (Gen. 22:11), with Moses at the burning bush (Exod. 3:4), or with Saul of Tarsus on the road to Damascus (Acts 9:4).

3:11 The phrase the ears of every one that heareth it shall tingle (or ring or quiver) indicate a response to a horrific report (2 Kings 21:12; Jer. 19:3).

3:13 Eli did try to stop his sons (2:23-25), but apparently his words came after he had let their abuses continue too long.

3:14 The word purged might be translated "atoned for."

3:15 Eli had served as Samuel's guardian and mentor, so Samuel did not want to bring him bad news.

3:16-17 Eli's words sound harsh, but they were probably intended to encourage Samuel to share the full details of his revelation. This was the standard form of an oath (cp. 2 Sam. 3:35).

3:18 The Lord's word to Samuel confirmed the earlier word that Eli had received from the man of God (2:27-36).

3:20 The cities of Dan and Beer-sheba essentially marked the northern and southern borders of Israel, respectively, spanning a distance of about 110 miles (2 Sam. 3:10; 24:2).

3:21 Samuel had demonstrated a willingness to receive and follow God's word, so the Lord appeared again in Shiloh, whereas He had not done so during the unfaithfulness of Eli's day (v. 1).

4:1 The Philistines migrated to the Judaean coastline during the twelfth century b.c. and began threatening Israel during the days of the judges (chaps. 13–16). The Israelites camped at Eben-ezer about 20 miles west of Shiloh, while the Philistines camped at Aphek across the plain to the west. Israel's enemies had pushed far north from their home along Israel's southern coastline and now threatened the central territory.

4:3 The people associated ark of the covenant of the Lord (Exod. 25:10-22) with God's presence, and they assumed taking the ark into battle would guarantee victory over their enemies. This is the equivalent of trying to manipulate God through a magical talisman.

4:4 The phrase dwelleth between the cherubims is a reference to God's dwelling in the cloud over the mercy seat of the ark (Lev. 16:2). Ironically, despite their priestly office, Hophni and Phinehas were probably the two least worthy individuals to carry the ark.

4:5 The great shout as the ark . . . came into the camp further emphasizes the Israelites' incorrect association of God's presence with the ark. God's blessing did not automatically come because of the ark's presence.

4:8 The Philistines either incorrectly assumed the Israelites worshipped many Gods, or they had seen Israel's idolatry and drawn that conclusion.

4:9 The language may suggest the Philistines currently had control over the Israelites and feared losing it.

4:12 Clothes rent . . . earth upon his head were expressions of mourning (2 Sam. 1:2).

4:13 "Keeping vigil" might be a better translation than watching since Eli was now blind (v. 15). The Hebrew word translated cried out always has a negative connotation.

4:14 In his haste, this man had run by Israel's former high priest. Now he returned to report to Eli and apprise him of the battle.

4:16 The words I am he suggest the man was a designated messenger to bring the news of the battle (v. 17; cp. 2 Sam. 18:19-23).

4:19 Eli's daughter in law, Phinehas' wife, had lost three family members—her father in law and her husband and her brother-in-law—and that news, coupled with the news of the capture of the ark of God, suddenly brought her labor pains.

4:21 Ichabod means "where is the glory?" The woman incorrectly associated God's glorious presence with the presence of the ark of God. However, she was right in the sense that she believed life apart from God's presence was not worth living.

5:1 The trip from Eben-ezer unto Ashdod was about 19 miles. Ashdod—along with Askelon, Ekron, Gaza, and Gath—was one of Philistia's five major cities.

5:2 Dagon was originally an agricultural and/or storm god of Canaan and Mesopotamia, but the Philistines made him head of their pantheon. Perhaps the Philistines thought they should place the ark by his statue as a symbolic gesture of Dagon's defeat of the Lord in battle.

5:4 Dagon's head and the palms of his hands were cut off, suggesting Dagon's fall was no accident. The positioning of head and palms upon the threshold nearby also ruled out an accident.

5:5 From then on the priests of Dagon and all his worshippers avoided stepping on Dagon's threshold—a threshold that marked the place of his defeat before God.

5:6 The Lord now oppressed the people of Ashdod, plaguing them as He had plagued the Egyptians (4:8). Emerods (Deut. 28:27) comes from the Hebrew word for swelling ('ophel), and probably describes symptoms of bubonic plague, a disease spread by rodents (1 Sam. 6:4). Others believe the term describes boils or tumors.

5:8 Perhaps Gath, located more than 20 miles away at the mouth of the Elah Valley, was on friendlier terms with Israel (21:10; 27:3; 2 Sam. 15:18; 1 Kings 2:39), prompting relocation of the ark.

5:10 The Philistine city of Ekron was located 10 miles north of Gath.

5:12 On cry, see note at 4:13.

6:1 The allusion to seven months dates the battle that resulted in the ark's capture to around late October, since the wheat harvest (v. 13) typically occurred around late May.

6:2 Priests and . . . diviners represented the Philistines' religious authorities. Diviners were prohibited by the law of Moses (Deut. 18:10,14) because they attempted to discern the will of the divine apart from the methods God had prescribed.

6:3 A trespass offering applied to situations where holy things (here the ark) became defiled (Lev. 5:15).

6:4 The five golden emerods, and five golden mice do not correspond to the items the law of Moses required for guilt offerings (Lev. 5:14–6:7). However, fashioning an offering in the shape of the thing from which a people wanted to be delivered is well attested in the ancient world (Num. 21:6-9).

6:6 The Philistines knew Israel's history and what God had done in Egypt (4:8). They were determined to learn their spiritual lesson quicker than the Egyptians had.

6:7-8 The Philistines put forth this one final test with a cart and two cows with calves to make sure the plagues had come from the Lord's hand. Nonetheless, they were certain they needed to send the ark of the Lord away. Untrained cows would not normally know how to work together to pull a cart on a road, and they would not normally leave their calves behind, so when that happened, they knew it was from God.

6:9 Beth-shemesh lay in the Sorek Valley a short distance from Timnah, which was controlled by the Philistines (Judg. 14:1).

6:12 The text emphasizes how the cows' path left no room for doubt about God's guidance. The Philistine lords followed the cart to the border of Beth-shemesh, which probably marked the beginning of Israelite-controlled land.

6:13 Harvesting wheat was typically done around late May. The Festival of Weeks, called shavu'oth in Hebrew (Num. 28:26-31; Deut. 16:16), marked this time of ingathering and included Pentecost (Lev. 23:15-16; Acts 2:1).

6:14 The text does not suggest that the people sinned in offering the cows as a burnt offering, though such offerings normally required a male without blemish (Lev. 1).

6:15 Beth-shemesh was a city appointed for the Levites (Josh. 21:16).

6:16 The five Philistine lords recognized God's hand in their troubles of the past seven months. They returned to Ekron, where presumably they reported what had happened.

6:17-18 On the cities of the Philistines, see note at 5:1. The expression unto this day refers to the time 1 Samuel was written, probably early in the days of the divided kingdom.

6:19 The Hebrew words translated fifty thousand do not occur in many early manuscripts, and Beth-shemesh could not have supported such a large population. The reading 70 men, on the other hand, is undisputed. The phrase looked into the ark may also be translated "looked at the ark" in the sense of unholy staring or gazing. The Levites should have covered the ark as soon as possible and treated it more reverently.

6:20 The men of Beth-shemesh realized their own unholiness in the presence of the holy Lord God. The Philistines had sent the ark away; the citizens of Beth-shemesh now determined to do the same.

6:21 Kirjath-jearim was a city in Judah's territory about 15 miles to the east. Sending the ark there instead of to Shiloh suggests the Philistines may have overrun Shiloh after they captured the ark. Archaeological evidence indicates the city was destroyed about this time.

7:1 Eleazar was a common priestly name (Exod. 6:23; 1 Chron. 9:20; 23:21; Ezra 8:33), and the verb sanctified also may hint at the family's Levitical connection.

7:2 Genuine heartfelt repentance seems to have arrived at last.

7:3 Samuel instructed the people to demonstrate the genuineness of their repentant words (the Hb word translated return carries the idea of repentance) with action. Strange gods certainly included Baal, chief of the Canaanite gods and a constant object of worship during Israel's days of compromise (Judg. 2:11; 3:7). Ashtaroth were representations of Baal's consort.

7:4 Removal of Baalim and Ashtaroth must have required some time—though certainly not 20 years, the period of spiritual dormancy following the ark's return (v. 2).

7:5 Samuel took an active role in confirming Israel's rededication to God. Mizpeh was located seven miles north of Jerusalem; during the judges period, the tribes had gathered there for intertribal war against Benjamin (Judg. 20:1). Some interpreters have identified the site with modern Nebi Samwil, approximately five miles northwest of Jerusalem. The site afforded Israel the opportunity to renew the covenant and to prepare for war with the Philistines.

7:6 The phrase drew water, and poured it out is probably a symbolic allusion to the people's hearts being poured out like water before the Lord (2 Sam. 14:14; Lam. 2:19). The phrase Samuel judged the children of Israel in Mizpeh shows that he was acting more prominently than he had before.

7:7 The Philistines heard of Israel's gathering and appear to have understood it as preparation for war, because their rulers marched up toward Israel.

7:8 The Israelites' impassioned request to Samuel reveals the level of trust they had in his spiritual leadership.

7:10 The phrase the Philistines drew near suggests urgency; Samuel raced to offer the sacrifice as the enemy approached, knowing that God's favor was essential for victory. The Lord . . . discomfited them as He had done with His enemies in other battles (Exod. 14:24; Josh. 10:10).

7:11 The exact site of Beth-car is unknown; the Israelites probably chased the Philistines back down the ridge route toward Philistine territory (v. 7).

7:12 The location of Shen (lit "the tooth," perhaps referring to some sharp crag or cliff) is unknown. Eben-ezer (Hb "stone of help") marks the extent of the Israelite victory and is a different place from the site of Israel's earlier encampment (4:1).

7:13 They came no more means the Philistines did not immediately counterattack (see 2 Kings 6:23-24). The Philistines continued to be a problem for more than 300 years, until the time of Hezekiah.

7:14 Such cities as Ekron and Gath were open to attack because they lay along Israelite-Philistine border territory. Amorites probably denotes Canaanite remnant populations in the land.

7:16 The cities of Beth-el, and Gilgal, and Mizpeh lay in the territory of Benjamin. Beth-el's location is identified with modern Ramallah north of Jerusalem. Gilgal sat in the Jordan Valley near Jericho and was Israel's base camp during the days of Joshua's conquest (Josh. 4:19). On Mizpeh, see note at 1 Sam. 7:5.

7:17 The name Ramah is preserved in the name el-Aram, an Arab village located on the site of ancient Ramah five miles north of Jerusalem. Samuel's establishment of an altar unto the Lord further suggests Shiloh had been destroyed. Deuteronomy 12:13-14 had warned against building local altars.

8:2 The sons' location in Beer-sheba at Israel's southern edge suggests Samuel did not intend to abdicate his role in Ramah just because he had appointed his sons.

8:5 The elders still appreciated Samuel's leadership; in fact, they wanted him to appoint a king for Israel. However, Samuel was old and they knew they could not count on his leadership much longer. The words like all the nations contradicted God's desire that Israel be distinct (Lev. 20:26; Deut. 4:6-8), though the law of Moses did allow for the establishment of a king (Deut. 17:14-20).

8:6 Samuel was probably displeased because it appeared motivated by a desire to conform to the pattern of other nations. Nonetheless, he prayed for the Lord's answer.

8:8 Israel didn't want God to rule them, so they wouldn't want God's servant to rule them.

8:9 The words protest solemnly could also be translated "strongly testify"; they sound a somber note in the midst of a message of acquiescence. Explaining the manner of the king denotes a challenge to count the high cost the monarchy would bring the people.

8:11 On manner of the king, see note at verse 9. Chariots is actually singular both times, suggesting the duties mentioned in this verse pertain more to the king's personal honor guard.

8:12 Ear means "plow."

8:13 Daughters likewise would assume roles, oftentimes demeaning, that would support the royal lifestyle.

8:15 The law of Moses commanded tithes to support the priests and Levites, but a king would demand that much or more to meet his needs.

8:16 The king would want the best of human resources to accomplish his work (e.g., his various building projects).

8:17 The king's additional desire for a tenth of the people's sheep would impact the shepherds of the land as well as the farmers (v. 15). The heavy burden the people would have to bear to support the monarchy might well leave them feeling like servants instead of citizens.

8:18 On cry out, see note at 4:13.

8:20 The words like all the nations (see note at v. 5) again sound ominous. Furthermore, the people's expectation of their leader was too grandiose—they thought a king would do everything for them. They saw the potential benefit, but they had not counted the cost.

8:22 The Lord's judge and prophet instructed everyone to return home to wait for God's leading on the matter.

9:1 The men in Saul's genealogy are not widely attested or known in Scripture apart from their relationship to Saul. Nonetheless, the careful way the text traces the family tree through five generations suggests Saul came from a family of power in the tribe of Benjamin, Saul's comment in verse 21 notwithstanding.

9:2 As someone who was taller than any of the people, Saul looked goodly—seemingly good leadership material according to human perception.

9:4 The fertile hill country of Ephraim lay north of Benjamin. Shalisha and Shalim were districts northeast of Gibeah.

9:5 Zuph lay about five miles north of Gibeah, Saul's hometown.

9:6 The man of God was Samuel, though the text does not reveal this until verse 14. The text may subtly suggest that Saul really did not know about Samuel, whereas his attendant and all Israel did. Some interpreters identify the city as Ramah, but this is uncertain.

9:7 Saul felt it inappropriate to approach the man of God without a present. After all, the prophet's good counsel might result in the discovery of the lost donkeys, leading to his father's financial gain. Or perhaps Saul thought Samuel might expect a reward.

9:9 Seer (Hb ro'eh) describes a person who sees the things of God; Prophet (Hb navi') means "called one" (i.e., by God). The text clarifies that the term prophet replaced seer by the time this paragraph was written, but the two terms described the same office.

9:11 Social customs restricted the amount of public contact between men and maidens; however, such a question was appropriate. The meeting of the women as they were going out to draw water suggests a late afternoon or early evening time.

9:13 Blessing the sacrifice was part of Samuel's priestly role.

9:15 The word told . . . in his ear is literally "uncovered the ear," a common idiomatic expression (20:12, "shew"; 2 Sam. 7:27, "revealed").

9:16 Anointing depicted setting someone apart for God's appointed service, especially kings (10:1; 16:13), priests (Lev. 4:3), and prophets (1 Kings 19:16). Captain was an early term used to describe Saul (10:1), David (13:14), and Solomon ("ruler"; 1 Kings 1:35), though it also denoted others in authority ("ruler"; 1 Chron. 9:11 and 2 Chron. 31:13). The phrases I have looked upon my people and their cry is come unto me recall God's remembrance of Israel in bondage in Egypt, just before He used Moses to free them (Exod. 2:25; 3:7). These phrases suggest God was beginning another day of redemption.

9:17 The Hebrew verb behind reign normally means "restrain" or "retain," and it may hint at the future negative consequences of Saul's kingship. Others suggest the term may imply Saul would gather a fairly scattered and disjointed group of Israelites into a nation.

9:18 Saul drew near to Samuel but did not recognize him, as his question reveals. The text may again provide a hint at the negative direction Saul's kingdom would take. All Israel knew Samuel was a prophet of the Lord (3:20), but Saul didn't even recognize him.

9:19 Go up before me was a way of showing honor and respect. All that is in thine heart was probably much more than Saul anticipated hearing; he had just wanted to see Samuel to inquire about the lost donkeys.

9:20 On whom is all the desire of Israel could mean, "For whom is every desired thing in Israel? Is it not for you?" (The Hb word here translated "desire" refers to treasures in Hag. 2:7.)

9:21 Whichever rendering is best in verse 20, the language was far more affirming than Saul anticipated. Smallest well described Benjamin, which occupied a relatively small territory and furthermore faced potential extinction after war with Israel's other tribes in the days of the judges (Judg. 21:1-3). Least also may mean "smallest in size"; this may be the better sense in light of verse 1.

9:22 The parlour was probably a room for sacrificial meals connected with the high place.

9:24 The Hebrew term behind shoulder also means "leg," and either way would constitute a large, choice portion of meat.

9:25 Presumably this was the home where Samuel was staying. The rooftop was typically flat, and it was a place where people could enjoy cool evening breezes. The subject of conversation is not known. The LXX adds the words "they prepared a bed for Saul on the roof, and he slept," a natural thing for a host to arrange for his guest.

9:27 Samuel revealed to Saul that he had a particular message for him. Perhaps Saul anticipated some sort of prophetic send-off in light of Samuel's words in verse 19.

10:1 The act of anointing Saul with oil was anticipated in 9:16. The rhetorical question Is it not because the Lord hath anointed thee implies an affirmative answer. For other examples of such questions, see Exod. 4:14; Josh. 1:9. On captain, see note at 9:16.

10:2 Samuel provided Saul a series of signs that would help Saul validate in his own mind that God had indeed chosen him to lead Israel. Rachel's sepulchre seems to have been located near the border of Ephraim. Based on a misunderstanding of Gen. 35:19, a Crusader tradition located the tomb near Beth-lehem, where a shrine is dedicated to her.

10:3 The site of the plain of Tabor is uncertain, except that it was near Beth-el in Benjamin. Going up to God probably is a reference to Beth-el as the place where God appeared to Jacob (Gen. 28:15), and hence a religious shrine where others hoped to meet Him as well.

10:5 The hill of God (Hb giv'ath ha-'elohim) is probably Gibeah, Saul's hometown and eventually his capital city (v. 10). The presence of a Philistine garrison meant enemies were encroaching seriously on Israel's territory. If the Philistines controlled Benjamin, they could cut off Israel's communication between north and south and seriously restrict a major access route to the Mediterranean coast.

10:6 Come upon thee could be translated "rush upon you," a meaning that might better fit the context. Turned into another man aptly describes a life God has changed (Rom. 12:2 "transformed").

10:7 When the signs came true, Saul would know what to do (Mark 13:11).

10:8 Gilgal lay in the Jordan Valley near Jericho. It was the site of Israel's base camp during the days of the conquest (Josh. 4:19). Later it became a place where illicit sacrifice was offered (Amos 4:4; 5:5).

10:9 The words God gave him another heart demonstrate the beginning of God fulfilling Samuel's prophetic word. The confirmation of all those signs . . . that day further emphasize the truth of Samuel's word to Saul.

10:10 On came upon him, see note at verse 6.

10:12 The unnamed man's question, But who is their father? reminded those who were puzzled by Saul's prophesying that it was God, not man, who determined who would be His prophet. The Spirit of God empowered the prophets (including Saul) for their ministry; their ancestry was irrelevant.

10:13 The high place was the place of worship from which the band of prophets had just come (v. 5).

10:14 Saul's uncle may be Ner (14:50), father of Abner, who later became Saul's general, but the text does not say.

10:15-16 Saul was reluctant to share Samuel's words of the matter of the kingdom when he first returned home. Perhaps he felt relatives and friends would have a harder time believing he would be their new leader.

10:17 On Mizpeh, see note at 7:5.

10:18 Samuel did not bring his own words, but the words of God. I brought up Israel out of Egypt recalled God's dramatic deliverance of His people (Exod. 14). The kingdoms . . . that oppressed you described many peoples or nations that Israel encountered on the way to Canaan, plus all the enemies who continued to challenge Israel's right to the land.

10:19 Samuel suggested the people's request for a king was really a rejection of God's faithful care in favor of a human leader. The law of Moses established the terms for choosing a king (Deut. 17:14-20), but Samuel's speech made it clear the people had sinned by asking for one at this time in their history. His command present yourselves called the people to stand together before the Lord so He could reveal His choice for Israel's leader.

10:20-21 These verses probably describe the casting of lots. God's guidance of the process would verify to the people and again to Saul His choice for Israel's king.

10:22 Hid himself among the baggage probably suggests a place at the perimeter. Saul had been hesitant to reveal his destiny to his own uncle (v. 16), and now he appeared slow to accept the responsibility of the kingship.

10:23 On the attraction of higher than any, see note at 9:2. On the other hand, taller people were often viewed elsewhere in Scripture as threats (17:4-5; Num. 13:28).

10:24 At least according to the standards for kingship the nation entertained, Saul seemed like the right choice. The people's enthusiastic, God save the king (lit "May the king live!"), signified the instant acceptance Saul received from many.

10:25 The phrase manner of the kingdom recalled Samuel's warning to the people about the cost of having a king (8:11-18). Samuel wrote it in a book as a lasting testimony or covenant between the people and Saul. Placing the scroll before the Lord meant in the tabernacle (Exod. 40:20; Deut. 31:26; Josh. 24:26), which emphasized God's oversight of the process; He would hold Israel accountable for this decision.

10:26 Saul's hometown, Gibeah, then became Israel's capital. In the men whose hearts God had touched, the Lord was providing Saul the resources he needed to rule Israel.

10:27 The expression children of Belial also describes Hophni and Phinehas (2:12). Although the text condemns their attitude, these individuals doubted Saul's abilities—probably because he appeared too timid to accept the kingship (10:22-23). They brought him no presents as custom dictated when approaching the king. The phrase he held his peace is literally "he was as one deaf," suggesting he chose to pretend his critics' objections had not been voiced. Others would remember the negative comments, however (11:12).

11:1 Nahash the Ammonite controlled Ammon east of Israel beyond the Jordan River. He later may have been on friendlier terms with David than he was with Saul (2 Sam. 10:1-2), although David controlled his territory (2 Sam. 8:11-12). Jabesh-gilead was located about 20 miles south of the Sea of Galilee and just east of the Jordan River. Thus, Nahash's incursion went deep into Israelite territory. Nonetheless, the city's citizens asked Nahash to offer terms of peace, which might include taxation or tribute paid at designated intervals.

11:2 Nahash's proposal that he thrust out all your right eyes would allow Jabesh-gilead's citizens to see to function for daily tasks, but with their depth perception ruined by the loss of an eye, they would be at a great disadvantage in combat.

11:3 Nahash, of course, had everything to lose and nothing to gain by granting the elders' request for seven days to send messengers. Perhaps out of foolishness or arrogance, he did so.

11:5 Saul had been named king, but the monarchy may still have been in its formational period, so he was farming.

11:6 On the Spirit of God came upon Saul, see note at 10:6. This was the second such experience for Israel's new king (10:10).

11:7 Saul's yoke of oxen became part of his stern admonition for the Israelites to rally behind their new king against the Ammonites (cp. note at Judg. 19:29-30). His strategy worked; the Israelites went out united because the fear of the Lord fell on them. The mention of Saul and Samuel together reflects Samuel's continuing leadership role during the new monarchy.

11:8 Bezek was located in Manasseh west of the Jordan River, about 10 miles west of Jabesh-gilead (Judg. 1:4). The distinction between children of Israel and the men of Judah may reflect the existence of a separation between the two groups that would later become formalized after Solomon's death (1 Kings 12).

11:10 The men of Jabesh now delivered false information to Nahash, promising to come out (surrender) to him the next day. The information may have given the Ammonite king and his army a false confidence; consequently, they were unprepared for Saul's surprise attack (v. 11).

11:11 Three companies allowed Saul to attack the Ammonite camp from three directions at once. The invasion occurred in the morning watch—just before sunrise—surprising and scattering the Ammonite forces.

11:12 In the aftermath of an incredible victory that confirmed Saul's call as king, the people asked Samuel to help round up and execute those who had doubted God's choice of Saul as king (10:27).

11:13 Saul's order that not a man be put to death refocused the people's attention on the Lord's victory.

11:14 Samuel instructed the people to go to Gilgal (see notes at 7:16 and 10:8) to reconfirm Saul as king, now that he had demonstrated God's hand on him through the victory over Ammon. This time, no doubt remained—Saul was God's choice.

11:15 Peace offerings (sometimes translated "fellowship offerings") were appropriate for occasions of thankfulness (Lev. 7:11-15).

12:1 Samuel spoke unto all Israel, that is, to all who gathered at Gilgal. In light of Israel's king now being in place and Samuel's advancing age, God's prophet may have decided this was the time to begin wrapping up his leadership. At the same time, Samuel's speech was powerful, calling Israel to remember its past failures and to live in light of God's covenant in the days ahead.

12:2 Samuel's tenure of service had begun when he was a boy serving Eli (1:24-28). Now Saul was doing (walketh) what Samuel had done (walked). The kingship was in place and would bring a new and more comprehensive administration than Israel had known under Samuel's leadership.

12:3 Samuel called the people to bring before God and the new king any charges against Samuel's integrity. Samuel wished to settle any wrongs publicly, with God and Saul as his witnesses, before all the people.

12:4 The people's reply concerning Samuel provides believers a standard for which we can strive as we seek to finish our lives faithful to the Lord.

12:5 The people's reply, He is a witness, expressed their agreement with Samuel's statement.

12:6 Samuel's identification of the Lord as the One who did these momentous things reminded the people of God's central role in making them the people they were.

12:7 Samuel's command stand still is the same command he gave the people in 10:19 ("present yourselves"), when they gathered to see God's choice for king.

12:8 Over four centuries separated Jacob's trip to Egypt and the exodus. In the end, after Moses and Aaron died, God made them dwell in the promised land. As they considered the awesome truth of this one verse, the Israelites should have realized that God was their all-sufficient King. But Samuel had much more history to recount.

12:9-11 The period of the judges saw Israel repeat a four-stage cycle. First, the people sinned, then they suffered at the hands of their enemies for a time: Deborah's and Barak's army battled Sisera (Judg. 4–5), Samson battled the Philistines (Judg. 13–16), and Ehud battled Moab (Judg. 3:15-30). The third stage involved supplication as the people confessed their sin. They agreed to lay aside Baalim and Ashtaroth (see note at 7:3) so they might serve the Lord alone. Samuel recited some of the judges whom God had used to bring salvation, the fourth stage in the cycle. God faithfully defended His people whenever they followed Him fully.

12:12 Samuel rebuked the people for desiring a human king. When Nahash threatened them, they forgot the Lord's past acts of deliverance and clamored to be like the other nations.

12:13 Samuel emphasized that ultimately Saul was the people's choice. The Lord guided the process and put him in command, but only in response to the people's denial of His kingship.

12:14 To fear the Lord includes an attitude of reverence and awe toward God.

12:16 On stand, see note at verse 7. The Lord was about to perform a heavenly sign to confirm that the people had sinned grievously by asking for a king.

12:17 The wheat harvest normally occurred around late May, and it was officially marked by the Feast of Weeks (Hb shavu'oth; Num. 28:26-31). Thunder and rain normally do not come in Israel from about late April to sometime in October. Their coming would function as a sign of the great wickedness the people had done by requesting a king.

12:18 The Israelites realized the miraculous nature of what was happening and greatly feared the Lord and Samuel. Such an amazing sign could only mean they had offended God.

12:19 The people pleaded with Samuel because he was clearly God's representative. The words we have added unto all our sins seem to indicate a certain depth of repentance, to which Samuel responded in the next verse.

12:20 Samuel agreed the people had done . . . wickedness by asking for a king. However, what was done was done, and now a king was God's will for Israel. The commands fear not and turn not aside emphasize immediacy. The people were afraid and were considering turning away in light of God's judgment. Rather than fear or flight, Samuel instructed, they should serve the Lord wholeheartedly.

12:21 The command, turn ye not is different in structure from the command in verse 20. Here it emphasizes a general prohibition—"Don't ever turn away." The Hebrew word translated vain things and vain is tohu (Gen. 1:2, "without form") and here probably designates the worthlessness of following false gods. False gods are likened to "confusion" in Isa. 41:29 and "vanity" in Isa. 44:9.

12:22 God's honor was at stake because He had entered into covenant with the Israelites.

12:23 The words God forbid could also be translated "far be it from me." Samuel's assurance to the people was expressed in the strongest terms. Samuel had been the people's shepherd leader, and ceasing to pray on their behalf was sin in his eyes.

12:24 Samuel's concluding words summarized commands he already had given the people. Remembering God's past faithfulness would guide them in living for Him in the present and into the future.

12:25 Disastrous consequences awaited both ruler and people if they persisted in doing wickedly. God's covenant with His people might continue, but a rebellious generation could not presume on His blessing.

13:1 If this is a summary of Saul's dates (cp. 2 Sam. 5:4), ancient manuscripts differ on exactly how many years Saul reigned. Based on a comparison of these manuscripts and Acts 13:21, where Paul gives the round number of 40 years, 42 years seems the most likely.

13:2 Israel's new king began to establish a standing military presence for his kingdom. In light of the army's larger size mentioned earlier (11:8), the 3,000 men of Israel may have represented an elite fighting force to protect the king and local interests. Michmash lay about four and one-half miles northeast of Gibeah of Benjamin, Saul's hometown and new capital. Mount Beth-el describes the rugged terrain around the ancient site of Jacob's dream (Gen. 28:10-22). Jonathan was one of Saul's sons who would befriend David and become significant later in the narrative (18:1-3; 19:1-3; 20:1-42; 23:16-18).

13:3 The presence of a Philistine garrison . . . in Geba less than three miles from Gibeah posed a significant threat to Israel's heartland and to Saul's kingdom. News of their defeat at the hands of Jonathan quickly spread, and Saul blew the ram's horn to alert Israel that a larger battle was certainly coming.

13:4 The hostility of the Philistines was stirred up. On Gilgal, see notes at 7:16 and 10:8.

13:5 The Philistines responded with chariots and horsemen. Saul's departure from Michmash (v v. 1-4) left the area open for his enemies again.

13:6 The men of Israel found themselves in trouble. The Philistines controlled the high ground—a clear military advantage. Further, their push to Michmash meant they controlled much of the central Benjamin plateau, effectively cutting Israel in half and limiting Saul's access to the coast. Saul's decision to retreat to Gilgal had given his enemies control of this region; the situation was indeed serious.

13:7 Many of Saul's citizens even fled to the Transjordan land of Gad and Gilead. They hoped that the Philistines would be content with the territory west of the Jordan River.

13:8 Samuel had told Saul to wait seven days at Gilgal at which time he would come and provide further instructions (10:8). Saul, however, looked around and saw the troops scattered as morale weakened.

13:9 Saul offered the burnt offering himself—a task Samuel should have done as Israel's priest. Years later, King Uzziah also would usurp the priest's duties and receive God's judgment for his act (2 Chron. 26:16-21).

13:11 Samuel's ominous question What hast thou done? recalls God's questions to Eve and to Cain (Gen. 3:13; 4:10) as well as the sailors' terrified question to Jonah (Jon. 1:10). This was Saul's opportunity to confess and seek forgiveness. Instead, he listed the various people who, as he perceived, forced his hand.

13:12 Saul rightly estimated the seriousness of the Philistine threat. If they reached Gilgal, they would control territory from the Mediterranean Sea to the Jordan River. However, making supplication unto the Lord was not done through sacrifice but through faithfulness, a fact Samuel would later drive home to Saul (15:22).

13:13 Later kings who failed to put their trust in the Lord were also said to act foolishly (2 Sam. 24:10; 2 Chron. 16:9).

13:14 God's purposes would continue for Israel despite Saul's failures because the Lord had found a man after his own heart. The phrase the Lord commanded him to be captain indicates how from God's perspective, His work was already moving ahead and was as good as done, even though David would not become king for several years.

13:15 From Gilgal unto Gibeah was a distance of about 15 miles upward—a gain in elevation of about 3,000 feet. Meanwhile, only 600 men (cp. v. 2) remained with the king.

13:16 The Hebrew here reads "Geba" (see note at verse 3). If so, less than three miles separated Saul's forces from the Philistines . . . in Michmash.

13:17-18 Raiding parties secured the access roads to Michmash. The Ophrah road ran northwest of Michmash. Beth-horon lay to the west, an important ridge route toward the coast. The valley of Zeboim was located to the east toward the wilderness region leading to the Jordan Valley.

13:19 The presence of Philistine-imposed restrictions on metalworking, which limited weapons to those made of wood or stone, shows the extent of their domination in Israel's heartland.

13:21 Another possible translation has the Philistines charging high prices for the maintenance of the metal points on the Israelites' farming tools: two-thirds of a shekel for the mattocks and coulters, and one-third for the others.

13:22 That only Saul and Jonathan had metal weapons paints a dismal picture of Israel's situation. The people desperately needed good leadership to answer the Philistine challenge.

13:23 Controlling the pass at Michmash, only a few miles from Saul's capital, cut off Israel's advance northward.

14:1 This chapter begins to show a consistent contrast between Saul and his son Jonathan. To this point, Saul had largely retreated from the Philistines, but Jonathan decided to challenge them.

14:2 The exact location of the pomegranate tree is unknown. Assuming Saul stationed his men on Gibeah's north side, he was about an hour's march away from the Philistines at Geba.

14:3 Ahiah, a descendant of Eli, was present, wearing his priestly ephod (Exod. 28:4). Thus, God's counsel was available if Saul was willing to ask for it.

14:4 This verse identifies a portion of the Wadi Suweinit south of Michmash. The meanings of Bozez and Seneh are uncertain.

14:6 With his words, there is no restraint to the Lord to save, Jonathan with one companion demonstrated faith beyond that of his father, who remained at Gibeah with about 600 men (v. 2).

14:8-10 Jonathan proposed they pass over into the Philistines' view, discover (reveal) themselves, and seek a sign from the Lord. An invitation to come up to the Philistines' location may have indicated they did not have the courage to relinquish the high ground to fight against only two Israelites.

14:11 The Philistines mocked the Israelites' weakened position.

14:12 We will shew you a thing means "we'll teach you a lesson." Jonathan, however, who had entrusted even the Philistines' words into the Lord's hand (v. 10), had the confirming sign he needed that victory was his to claim.

14:13 The two Israelites were vulnerable to Philistine attack as they climbed to the Philistines' position. Probably the overconfident Philistines feared little. Jonathan wounded them and his armourbearer dispatched them.

14:14 Jonathan's success in the first assault indicated God's hand.

14:15 Terror spread as news of the assault came from the survivors. The very great trembling is literally "terror of God," meaning the Philistines may have feared they had incurred the wrath of the Israelites' God as they had done when they captured the ark (5:6-12).

14:17 Taking the number of those present would help Saul know if Israelite troops might have been responsible for the Philistine retreat.

14:18 Saul apparently intended to inquire of the Lord about what was happening in the Philistine camp by conferring with the priests who carried the ark of God.

14:19 Withdraw thine hand means "stop what you're doing." Saul decided he might lose the opportunity to rout the Philistines if he delayed, and he told the priest to stop inquiring of the Lord. Perhaps the Lord had already revealed His will for Saul through the noise in the Philistine camp. Another possibility is that the text reveals yet another example of Saul's refusal to wait for the Lord's guidance.

14:21 The Philistines' incursion into Israel had led many Hebrews to defect to the Philistines, but now the defectors switched back as they sensed the Philistine panic. Their doing so meant the Philistines now found themselves on the battlefield with Israelites of whose allegiance they were unsure. They would not make the mistake of joining forces with any Israelites again (29:2-11).

14:22 Mount Ephraim lay directly north of the central Benjamin plateau where the battle was occurring.

14:23 After giving many details about human participants in the battle, the text gives God, not Saul, credit for the incredible victory. The Philistines fled beyond Beth-aven (Beth-el) as they tried to get back westward across the plateau to the Aijalon Valley (v. 31), toward their coastal home.

14:24 Many have questioned the wisdom of Saul's placing his troops under an oath. Going into battle did not require abstinence from food; perhaps Saul thought such a vow would secure the Lord's favor. Consequently, however, the men of Israel were worn out because they had eaten nothing to sustain them while expending much energy.

14:26 The honey probably originated from broken nests of wild bees.

14:27 Saul may have charged the people with the oath by having them respond "Amen!" to his statement (v. 24; cp. Deut. 27:15). However, Jonathan heard not the oath and therefore ate the honey and had renewed energy.

14:29 The Hebrew word behind troubled (Hb 'akar) was used of Achan, the man who kept some of Jericho's spoil for himself and brought trouble to Israel during Joshua's time (Josh. 7:25-26). Jonathan suggested his father the king had likewise hurt Israel's cause. The honey had given Jonathan renewed energy.

14:31 From Michmash to Aijalon was about 15 miles, from one side of the central Benjamin plateau to the other. That day may hint that as the day ended, the people were free from Saul's rash vow (v. 24).

14:32 Sheep, and oxen, and calves were clean animals according to the Mosaic law (Lev. 11:3-8), but the law also prohibited eating meat with the blood still in it (Lev. 17:10-14).

14:33-34 To Saul's credit, he acted to prevent people from sinning against the Lord by eating meat with the blood still in it.

14:35 The law of Moses normally condemned such an altar (Deut. 12:13-14), though Samuel also had built one (1 Sam. 7:17). Perhaps Saul's altar was intended only to commemorate the Lord's victory.

14:36 The elevation dropped down over 2,000 feet from the central Benjamin plateau to the Philistine coastal cities. Saul suggested the people continue pursuing their enemies through the night and bring complete destruction on them, an idea his army supported. Saul's priest, however, suggested they should consult God before proceeding.

14:37 God not answering suggests three responses were possible when someone inquired of the Lord—yes, no, or silence (28:6).

14:38 Saul was convinced that sin was present in the camp and that it was preventing the divine answer.

14:39 Not one of his warriors answered Saul's oath, which by implication demanded information, although many knew who had violated Saul's curse.

14:40 Saul's first step was to determine if the blame for God's silence lay with his house or with someone in his army.

14:41 Saul and Jonathan were taken shows that Saul now knew one of them was responsible.

14:42 Jonathan was taken, and so Saul now knew his son Jonathan was the cause of God's silence.

14:43 Jonathan had not promised to fast that day, but as he confessed eating, he willingly offered to place himself under his father's oath and suffer the consequences.

14:44 With the words God do so and more also, Saul invoked a curse on himself if Jonathan did not die.

14:45 The people insisted Jonathan should not die when God had brought this great salvation in Israel through him. Saul had not uttered his original oath with divine authority, and Jonathan had not violated it anyway since he had not heard it. Saul's rash curse and oath had put him in a difficult situation—either he would have to execute his son, or he would have to go back on his oath (this is comparable to Jephthah in the chaotic period of the judges; Judg. 11:29-40). He gave in to the people's wishes and ignored his oath (cp. "the people" in 1 Sam. 15:24; 13:11; 15:21; and "his servants" in 28:23). This whole episode (14:23-46) points up Saul's impulsiveness and lack of discernment. The reader may be grateful that innocent Jonathan did not die because of Saul's foolish vow, but it is clear that Israel's king is a man of shifting and defective moral character.

14:46 This period of quiet between Israel and the Philistines would not last (v. 52; 28:1).

14:47 Moab lay to Israel's southeast, east of the Dead Sea. The children of Ammon were east of the Jordan River to Israel's east and northeast. Edom was located south of the Dead Sea. Zobah was an Aramean city-state in Syria. The verse suggests that at least for a time, Saul secured all Israel's borders.

14:48 The Amalekites were a nomadic group known for their marauding bands (15:2-3; 30:1-2; Exod. 17:8-15).

14:49-50 Two other members of Saul's family besides Jonathan would figure prominently in biblical history: Michal (18:20-29; 19:11-17; 25:44; 2 Sam. 3:13-16; 6:16,20-23) and Abner (2 Sam. 2:8-9; 3:6-27).

14:52 The constancy of the Philistine threat required that Saul maintain the strongest army he could muster, just as Samuel had warned a king would do (8:11).

15:1 Saul's power and purpose lay in God's anointing; Israel was his people, not Saul's. Therefore, Saul needed to heed the divine instructions that Samuel now was giving him.

15:2 On the Amalekites, see note at 14:48. Exodus 17:8-16 records Israel's initial victory over Amalek under Joshua's leadership. At that time, God promised to oppose the Amalekites continually.

15:3 The phrase utterly destroy all that they have describes the practice of the ban, wherein Israel would destroy everything in a town that had breath, including humans and animals. God had authority over when all life began and ended. In the battle of Jericho (Josh. 6:17-21), the plunder went into the Lord's treasury; at other times, the people were allowed to keep it (Josh. 8:27).

15:4 Telaim was probably located in the southern wilderness of Judah (Josh. 15:21-24). The men of Judah are again listed separately (see note at 11:8).

15:5 The city of Amalek may designate the place the Amalekites were currently living rather than a city, since the group was nomadic.

15:6 Saul's warning to the Kenites rewarded earlier friendly terms with them (Judg. 1:16; 4:11). The kindness to all the Israelites is only mentioned here, but clearly this was part of Israel's memory in a land where people had long memories (2 Chron. 20:10-11).

15:7 This extensive campaign covered a broad region, from Arabia almost to Egypt's border, whose inhabitants included many descendants of Ishmael (Gen. 25:18).

15:8 The phrase took Agag . . . alive hints at Saul's coming disobedience to what God had commanded (v. 3).

15:9 The Hebrew text emphasizes that Saul was the one primarily responsible for sparing Agag. The people also spared . . . all that was good, another violation of God's command (v. 3). Of course, destroying every thing that was vile and refuse was no great sacrifice.

15:11 The verb repenteth with God speaking occurs only here and in Gen. 6:7, where it denotes God's regrets over making humanity and His ultimate decision to bring the great flood. In both cases, people made wrong moral choices, and God's foreknowledge meant He knew what people would do. Nonetheless, it pained Him to see the disobedience come to pass. The word translated turned back commonly means "repent" when it speaks of turning away from sin, but here it describes Saul's conscious decision to cease following the Lord. Samuel was frustrated by Saul's failing kingship, particularly as he remembered he had anointed him (10:1). Saul had indeed turned out to be a king "like all the nations" (8:5,20), but the people had persisted in their request despite his sober warnings (8:11-18). On cried, see note at 4:13.

15:12 Perhaps God had told Samuel to get up early during Samuel's intense prayer the previous night (v. 11). Ironically, Saul had gone to Carmel, a town about seven miles south of Hebron in Judah's hill country (Josh. 15:55), to erect a monument for himself (set him up a place). This monument presumably would remind the Carmelites of the peace that came to their region because of Saul's victory over Amalek. Gilgal had great historical significance (see notes at 7:16 and 10:8); it lay about 15 miles east of Gibeah, Saul's capital.

15:13 On I have performed the commandment of the Lord, see note at verse 11. God did not share Saul's perspective on this matter.

15:14 The bleating and lowing of the livestock was proof that Saul had failed to execute God's command.

15:15 Saul's reference to the Lord thy God (not "my God" or "our God") sounds an ominous tone but aptly fits the situation because Saul did not appear to have much of a relationship with the Lord.

15:16 Stay—the prophet had had enough of Saul's excuses and cut him off, an action most subjects would not dare take with their king.

15:17 God had taken Saul from relatively little status as a common citizen (cp. Saul's own words in 9:21) to king over Israel. The word thou is emphasized in the text with respect to Saul to heighten the intensity of Samuel's words.

15:18 On utterly destroy, see note at verse 3. The presence of any survivors (in this case, King Agag and the best of the flocks and herds) was a violation of God's command.

15:19 The verbal idea in the phrase fly upon the spoil is related to the word for "bird of prey," in this case swooping down on the plunder of war.

15:20 Saul's own description of his actions condemned him because he admitted to sparing Agag.

15:21 Sacrifice . . . in Gilgal would not substitute for obedience on Saul's part; further, God had already claimed the animals and given orders for their destruction (v v. 2-3). On the Lord thy God, see note at verse 15.

15:22 Samuel's words to obey is better than sacrifice drove home the point that partial obedience to God was really disobedience, and full obedience to God mattered more than any human-concocted alternatives.

15:23 The Mosaic law prohibited witchcraft, the attempt to tap into demonic powers (Deut. 18:10,14). Samuel compared both rebellion and stubbornness (lit "pushing back," here, at God) as just as wicked. In its basic sense, idolatry is exalting something or someone (including one's own will) above God.

15:24 Saul's half-hearted repentance came only after it was too late, since Samuel had already pronounced the Lord's verdict. Saul feared the people more than he feared God (see note at 14:45).

15:25 Saul wanted Samuel's endorsement (see v v. 30-31).

15:26 Samuel truly sought God's will for his life; consequently, he could not support Saul's kingship.

15:27 Since Saul grabbed the hem of Samuel's robe, it may suggest that Saul had been kneeling before Samuel.

15:28 The words hath given it to a neighbour of thine suggest that in God's mind the transfer of power to Israel's new king was already accomplished, but Samuel would not learn the identity of the next king until chapter 16.

15:29 God's eternal, constant character can be trusted. The word translated repent occurs in a totally different sense in verse 11. The Lord had expressed regret over Saul's failures, but He would not change His verdict about Saul's kingship.

15:30 Saul confessed his sin a second time (see v. 25). Note again the words the Lord thy God (see note at v. 15).

15:31 Saul's persistence paid off as Samuel turned again and helped the king save face before his troops.

15:32 The Hebrew word behind delicately is obscure and may also mean "trembling" or "in bonds" or "confidently." Agag thought the delay in his execution meant he would be spared.

15:33 The prophet, not Saul, now finished God's command. The Hebrew verb translated hewed . . . in pieces is shasaph, the sound of a whirring sword.

15:34-35 The two leaders, Samuel and Saul, parted company once and for all, even though their two cities were only two miles apart. Technically, Samuel did see Saul, but it was not a prearranged official visit (19:24). The words the Lord repented that he had made Saul king (see note at 15:11) highlight the seriousness with which God takes the failures of His leaders (2 Sam. 11:27; 12:7-12; Heb. 13:7).

16:1 How much time had passed since the end of chapter 15 is unknown. At any rate, God wanted to move ahead with His plan. The command fill thine horn with oil meant God had someone in mind for Samuel to anoint as king. Jesse's connection with Beth-lehem is spelled out in the book of Ruth (Ruth 4:17,22).

16:2 Samuel had told Saul that God had rejected his kingship and had chosen another to lead Israel. Consequently, Samuel's travels would be of great interest to Saul. Samuel feared Saul would consider it treason if Samuel anointed another man as king. A heifer might be sacrificed in a region where an unsolved murder had occurred (Deut. 21:1-9). It is also possible that bringing a sacrifice to the Lord merely provided a pretext for Samuel to hide the primary purpose of his journey.

16:4 The trembling of the elders of the town may indicate they feared Saul's wrath if they gave support to Samuel.

16:5 Sanctify means to set oneself apart to God. It involved entering into ritual cleanness. No set "sanctification checklist" appears in Scripture, though bathing, putting on clean garments, avoiding contact with a dead body, and suspension of sexual relations are mentioned in various contexts. He sanctified Jesse and his sons probably means Samuel oversaw their sanctification at their home.

16:6 Jesse's son Eliab later served in Saul's army (17:13,28); he apparently looked like kingly material.

16:7 Saul also had favorable countenance and stature, but he had proved unworthy.

16:8-9 Jesse's sons Abinadab and Shammah also served in Saul's army (17:13).

16:11 The task of tending the sheep often fell to the youngest. In Bedouin cultures, such work was often the task of young girls (Gen. 29:9), but David's sister Zeruiah (1 Chron. 2:16) is not mentioned in the narrative.

16:12 The Hebrew word behind ruddy is related to the word for "red" and may describe either David's reddish-toned hair or skin. Having a beautiful countenance, and goodly to look to might help a king's credibility, but ultimately God looks at the heart (v. 7).

16:13 Despite God's choice of David through Samuel, apparently at least Eliab doubted David's heart (17:28). It is also possible that Samuel did not reveal to David's brethren the mission to which God was calling David. The Spirit of the Lord came upon David just as He had done with Saul earlier (10:6,10; 11:6), empowering David for God's service. Samuel's route from Beth-lehem to Ramah would have normally taken him directly past or through Gibeah, Saul's capital.

16:14 The theological difficulty of the expression evil spirit from the Lord may be resolved in one of two ways. God may have intended the evil spirit as redemptive—designed to turn Saul to repentance. Or God may have intended the evil spirit as His instrument of judgment against the rebellious king. God is completely righteous, hates evil, and never does anything unjust, yet He makes use of demons (against their evil intention) to accomplish His good purposes (cp. Job 1:6-12).

16:18 One of the servants of Saul's court apparently knew David well, because he described several good qualities beyond David's musical skill. Man of war may be anticipatory (suggesting David seemed to have the qualities that would make a good warrior) since it does not seem that at this stage of life David was accustomed to fighting in battle (17:14-15). The Lord is with him describes David's spiritual qualifications, which would prove important as the drama unfolded.

16:20 The items ass . . . bread . . . wine, and kid were either Jesse's gift to Saul or a contribution to David's sustenance in the royal court. No biblical evidence indicates when Saul initiated a national tax system for providing the palace's needs, but such taxes are assumed in 17:25.

16:21 David became King Saul's armourbearer, a position that would keep him closer to Saul, who initially loved him greatly.

16:22 Here to stand before a king means to remain in his service (cp. Gen. 41:46).

17:1-2 The heartland of Benjamin and Judah was approachable from the coast through six valleys. The Philistines already had come up the Aijalon Valley (13:23). During the days of Samson (Judg. 13–16), they had come up the Sorek Valley. Now they were coming up the valley of Elah and already controlled Shochoh and Azekah. If they got much farther up the valley, they could come up the ridge route into the hill country and threaten Beth-lehem, Hebron, and Saul's capital, Gibeah. The situation was desperate for Saul and his army.

17:3 The word translated "valley" in verse 2 designates a broad, flat valley. The word translated valley here denotes a narrower, more sharply defined valley or wadi. Today, the valley pinches in a bit east of Shochoh, perhaps marking the site of the ancient conflict.

17:4 Recent archaeological finds at Tel es-Safi, the site of ancient Gath, confirm that the name Goliath was used among the Philistines around this period. Two other early manuscripts (LXX, DSS) state that Goliath was "six feet, nine inches tall." However, the description of Goliath's combat gear appears to support the larger height of nine feet, nine inches tall. At either height, Goliath would have towered over the much smaller Israelites. A champion was a representative who fought in single combat on behalf of a nation.

17:5-7 The sheer spectacle of Goliath's armor and weapons frightened the Israelite army. At the same time, their weight would have restricted Goliath's agility. He probably assumed he would not have a prolonged fight with anyone.

17:8-9 Goliath challenged and taunted the Israelites. With his words choose you a man, Goliath suggested representative combat.

17:10 The Hebrew word translated defy first came from Goliath's mouth, but it occurs four other times in the account (v v. 25,26,36,45), with the last three emphasizing Goliath's mocking of God's honor.

17:12 The feminine name Ephrath or Ephratah occurs in Judah's genealogical lists, and her son Hur is called Beth-lehem's father (1 Chron. 2:19; 4:4). First Chronicles 2:13 says seven rather than eight sons, but perhaps one died at an early age and therefore was not noted by the Chronicler.

17:13 If the Philistines made their way up the Valley of Elah, Beth-lehem would soon face attack, so these men were defending their own homeland.

17:14 The text's second mention of the fact that David was the youngest (16:11) highlights how God's choice often overrides human logic.

17:15 David's primary role was tending his father's sheep at Beth-lehem about 15 miles east of the battle site, but he returned to take his brothers food and to update his father on the battle.

17:16 Such a long standoff period as forty days would cause problems if it came at a time when fighting men needed to be home working their land.

17:17 Families of soldiers normally provided their sustenance on the battlefields.

17:18 Pledge probably refers to a report from David's brethren.

17:20 David must have left very early in order to have made the 15-mile journey in time to see the army going forth. Trench here refers to the perimeter of the camp.

17:21 It appeared perhaps another day of standoff with the giant Goliath was forthcoming.

17:23 On champion, see notes at v v. 4,8-9.

17:25 The victorious warrior would become Saul's son-in-law (18:18,23) and would enjoy privileges as part of the royal family.

17:26 David's words indicate he had not heard the announcement from Saul's assistant (v. 25). The word reproach is related to defy (v v. 10,25-26,36). Uncircumcised denotes someone outside God's covenant. David saw the threat as not merely political (cp. v. 8) but theological. The armies of the living God, ironically, were terrified, but to David God's honor was at stake.

17:28 Eliab, along with his brothers Abinadab and Shammah, were serving in Saul's army (v v. 13-14). Eliab misread the intentions of his brother David and became angry—thus confirming for the reader God's rejection of him as a possible successor of Saul (16:6-7; cp. 2 Sam. 14:17).

17:32 David's words thy servant was a polite way of referring to oneself before a superior (v v. 34,36; 2 Sam. 7:19-20).

17:34 Wild animals such as a lion or a bear were always threats, and the shepherd's fighting ability was the lamb's only defense.

17:36 David was probably describing his various encounters with multiple lions and bears rather than identifying two specific incidents. This uncircumcised Philistine would suffer the same fate as these animals for his defiance of the Lord (see note at v. 26).

17:37 The word delivered is the same word that appeared in verse 35; David delivered the sheep, and God delivered him. Now, God would deliver His flock Israel. Encouraged by David's faith, Saul found the courage to invoke God's name in the blessing, May the Lord be with you.

17:38-39 Saul brought his own armour for David to wear, a fact that suggests that although he was young, David may not have been smaller than the king. David tried on the bronze helmet and coat of mail, but he was not accustomed to wearing them, so he took them off. Ironically, it would not be the last time David wore a king's clothes.

17:40 Rather than wearing royal armor, David took weapons with which he was most familiar. The five smooth stones he chose would have been roughly the size of tennis balls and would fly straighter than jagged stones. As a shepherd, he had likely become proficient with his sling, which would also enable him to attack Goliath from a distance instead of in close combat, where the giant would have the advantage.

17:43 Goliath began his psychological warfare ("trash talk") against David by suggesting the staff David carried was fit only to beat a dog. That he cursed David by his gods further slants the account toward describing a battle between the gods of the Philistines and the God of Israel rather than just a battle between two men.

17:45 David's response to Goliath highlights the contrast in battle strategy. The Philistine relied on his sword . . . spear, and . . . shield, but David fought in the name of (as the representative of and with the authority of) the Lord of Hosts.

17:46 Deliver is literally "shut," or leave no way of escape. The outcome of their personal battle would have implications for the Philistine army as well. David mimicked Goliath's mocking taunt about feeding him to the scavengers (v. 44). David insisted that when victory was his, all the world would know that Israel had a God mighty enough to rescue in seemingly impossible situations.

17:47 All this assembly probably designates Israel's army, but it may include all who were present that day. David testified that the Lord saves, but not with sword and spear. Since the battle was His, He would fight and win His way.

17:49 After a lengthy anticipation of the battle in the narrative, the battle was over almost as soon as it began. Goliath never paid proper respect during his life, but the words fell upon his face call to mind a person paying homage to a king (2 Sam. 9:6) or to God (Judg. 13:20; cp. Rom. 14:11).

17:50 This emphasizes the unlikelihood of David's victory, which gives glory to God.

17:51 Goliath was badly wounded but was yet living when David reached him. Unwilling to stop short of finishing his task, David used Goliath's own sword to slay him and cut off his head. Seeing that their official representative in this death match was dead, the Philistines turned and fled back down the valley toward Gath.

17:52 On the men of Israel and of Judah, see note at 11:8. Inspired by the Lord's victory through David, Israel's army pursued the Philistines all the way to the gates of Ekron, a leading Philistine city (5:1,10) over 10 miles away. The Shaaraim road runs north to south right next to Azekah (v. 1); as panic set in, the Philistines tried every avenue possible to escape the Israelites.

17:54 Why David took Goliath's head to Jerusalem is unclear, since Jerusalem was controlled by the Jebusites at the time. One possibility is that David intended it to frighten the Jebusites and other enemies of Israel. Another is that Jerusalem was a central place where even non-Jebusites could come to divide, barter, and display the spoils of war, though 17:57 may weigh against this suggestion. A third possibility is that the text was recording what David ultimately did with Goliath's head years later after David conquered Jerusalem (2 Sam. 5:7). See R. D. Bergen, 1, 2 Samuel for further commentary on options. The giant's sword ended up at the city of Nob, from which David retrieved it years later (1 Sam. 21:8-9).

17:55 Either Saul's busy schedule, coupled with his torment from the evil spirit (16:14), resulted in his not recognizing David as his personal lyre player (16:15-23), or Saul knew David but did not know who his father was (see note at 17:58).

17:57 A comparison of the details of this verse with those of verse 54 does not require the meeting of Saul and David to have been in Jerusalem, though nothing precludes this possibility.

17:58 Perhaps the king asked for clarification of David's identity so he could reward Jesse with tax-exempt status as he had promised to whoever defeated Goliath (v. 25).

18:1 David's and Jonathan's souls being knit together is the same Hebrew expression as in Gen. 44:30 in reference to Jacob's life being "bound up" with that of his son, Benjamin. Both David and Jonathan were valiant warriors who had taken stands of faith against incredible opposition (1 Sam. 14:6-14; 17:31-51), so it is not surprising they would become close friends. As his own soul could also be translated "as his own life." The phrase is repeated in verse 3 and 20:17.

18:2 Before the victory over the Philistines, David would sometimes return to his father's house in Beth-lehem to look after family matters. Now, the king wanted David to remain constantly with him.

18:3 On he loved him as his own soul, see note at verse 1.

18:4 The covenant between Jonathan and David may have included the giving of special gifts to David, the new warrior hero. David thus secured not only Goliath's sword (17:54), but the robe . . . garments . . . sword . . . bow, and girdle of Israel's prince, showing that God was preparing him for his royal role.

18:5 David enjoyed success with the army wherever Saul sent him, so the king made him head of the army. The expression Saul's servants probably designate either the king's military officers or his closest advisers.

18:6 The phrase the slaughter of the Philistine probably refers to a later time of battle than David's original battle with Goliath because verse 5 mentions David's promotion, implying some passage of time. Earlier traditions of women . . . singing and dancing to celebrate military victories were well known (Exod. 15:21; Judg. 5:1-31). The cities of Israel were safe from the Philistine threat, and that was reason to celebrate.

18:7 The words Saul hath slain his thousands, and David his ten thousands are the only ones preserved from the women's singing. They were not necessarily contrasting Saul's conquests with David's and exalting David over Saul. The Hebrew words "thousands" and "ten thousands" occur elsewhere as a word pair in poetry (Deut. 32:30; Ps. 91:7; Mic. 6:7). In fact, the women may have intended to praise Saul by what they affirmed about David—the king had made an excellent choice by naming David his commander.

18:8 Whatever the women intended by their song, Saul was displeased with what he perceived as their lower assessment of his fighting ability. Perhaps Saul also remembered Samuel's words about God already having chosen his successor (13:14; 15:28). Saul's words, what can he have more but the kingdom? reveal the depth of his suspicion.

18:10 On evil spirit . . . from God, see note at 16:14. The Hebrew term translated prophesied also is used of false prophets (1 Kings 18:29; 22:10), so in this context it may refer more to Saul's excited, agitated state. Jeremiah 29:26 may also denote this latter sense.

18:11 The evil spirit's influence, combined with Saul's jealousy, may have led him to hurl his javelin. The allusion to David's twofold escape suggests he remained after Saul's first throw, perhaps to reason with the king and help him through his tormented state.

18:13 Saul reassigned David to military duty to get him out of his presence. The phrase went out and came in implies leading troops into battle.

18:15 Saul's fear of David increased in proportion to David's successes.

18:16 The fact that all Israel and Judah (see note at 11:8) loved David put Saul in a more difficult position, since the people would not understand why Saul would remove someone as effective as David. He went out and came in means he led the troops.

18:17 Saul tried a new strategy to rid himself of David. He proposed that David marry Saul's elder daughter Merab in exchange for David's increased role as a warrior. Saul knew David's chances of death increased the more time he spent in war; perhaps the Philistines would kill him and end Saul's problem.

18:18 David's reluctance came from his recognition of his lower social standing in comparison to Saul's more influential background (9:1).

18:19 Merab eventually married and had five sons, all of whom the Gibeonites later put to death because of Saul's sin against them (2 Sam. 21:8-9).

18:20 Michal, another daughter of Saul, loved David. The text may imply that Merab, by contrast, had no feelings for David.

18:21 Perhaps Saul thought Michal would be a snare because she might distract David's attention from his military duties, or that the bride price Saul intended to request (v. 25) would put David in a life-threatening situation. Yet another possibility is that Saul thought Michal would lead David away from the Lord. First Samuel 19:13 has been cited to support this, but the context is uncertain.

18:23 David again protested becoming a king's son in law by pointing out his humble ancestry (v. 18).

18:25 To pay the bride price David would have to kill 100 Philistines.

18:26 David was pleased (lit "it was right in David's eyes") that Saul would put character and valor above ancestral bloodline. The days were not expired is perhaps a reference to the time Saul had given David to secure the bride price.

18:27 David and his men secured twice the payment required—further evidence of David's desire to please Saul regardless of the risk.

18:28 Saul saw and knew too late what perhaps he should have realized earlier (v v. 13-14)—the Lord was with David. Further, perhaps Saul had anticipated Michal's loyalties would remain with him, her father, but now he saw that Michal loved David. Through David's friendship with Jonathan (v v. 1-3) and now through his marriage to Michal, he was firmly established as part of the royal family.

18:29 Tragically, jealousy and Saul's tormented spirit nullified any family bond or loyalty his son-in-law David showed him.

18:30 Saul's servants certainly included some of Saul's relatives (7:55), thus heightening the tension between David and Saul. As David's name became well respected, many people probably began to speculate that he would become Saul's successor.

19:2 Jonathan made sure David knew about Saul's intention to kill him. Ironically, Jonathan, as King Saul's oldest son, had the most to gain by David's death.

19:3 If David did not overhear the conversation between Jonathan and Saul from his hiding place, Jonathan would inform him later.

19:4-5 Jonathan spoke well of David and suggested that his father Saul should spare him for three reasons. First, David was innocent of any sin against Saul. Second, the Lord had used David to bring a great victory for all Israel. Third, killing David for no reason would make Saul guilty of shedding innocent blood.

19:6 The phrase As the Lord liveth was a common way of introducing an oath (1 Kings 17:1).

19:9 Holding a javelin while sitting in his house (the palace) may suggest Saul's extreme paranoia. David was playing the lyre with his hand to soothe Saul's tormented mind (16:23).

19:10 David fled, and escaped perhaps because he was more wary after the previous incident (18:10-11). He did not provide the king a second opportunity.

19:12 Again, a member of Saul's family helped David escape Saul's death sentence.

19:13 The image (Hb teraphim) was apparently large enough that it would appear as though David's body lay in the bed under a cloth. Such idols also could be smaller in size (Gen. 31:19,34). No explanation is given for why such a thing was in David's house.

19:14-15 Saul's messengers apparently did not want to challenge Michal's word about David's illness, so they returned to the king without him.

19:16 By the time the messengers came to David's house a second time, David had escaped.

19:17 When Saul challenged his daughter Michal about her deception, she replied that David had threatened to kill her if she did not cooperate. Saul could not prove she was lying since no witnesses were present.

19:18 David fled three miles to Samuel at Ramah. The prophet also knew fear of Saul (16:2), and the two of them went to Naioth, perhaps a designation of dwellings for prophets in Ramah (v v. 19,22).

19:20 As the king's messengers encountered a company of the prophets prophesying with Samuel, God's divine touch overrode their human intentions and they also started prophesying. This also happened with the next two groups that Saul sent (v. 21).

19:22 The great well that is in Sechu is mentioned only here, but it may be alluded to in 9:11.

19:23 The Spirit of God overruled Saul's intentions just as He had done with the king's agents. The one who sought to kill God's servant now spoke God's praises.

19:24 The king laid aside his royal clothes, perhaps as a sign that he was soon to lay aside the kingship. He lay down naked, an act of further humiliation for anyone, but especially for someone of such high rank. The proverb, Is Saul also among the prophets? (see 10:11), once again pointed to actions that were out of character for Saul.

20:1 David came to Jonathan, probably at a secret meeting place because Saul's men would have been watching for David around Gibeah.

20:2 Jonathan reassured David that as eldest son and army commander he knew everything, great or small, that his father planned. He did not believe Saul would hide this thing or any other matter from him.

20:3 David, however, had keener insight into the situation. Saul knew about Jonathan's and David's covenant and friendship. David suspected the king did not want Jonathan to be grieved by the struggle between him and David, though in the end Jonathan would be (v. 34). Yet, David knew he was potentially close to death if Saul could capture him.

20:5 The new moon refers to a monthly festival (Num. 28:11-15) commemorated by the blowing of trumpets (Num. 10:10). David knew Saul would expect his presence at the meal, but he did not want to risk his life by coming to the palace until he knew Saul's intentions.

20:6 Jonathan would tell his father why David was not there if Saul asked about David's absence. The yearly sacrifice to which Jonathan referred could have been some kind of offering all the family had determined to offer.

20:7 David trusted that God could reveal Saul's heart through the king's response to Jonathan's words.

20:8 David reminded Jonathan of the covenant they had made before the Lord. David's passionate request—essentially, "If I have done anything wrong, then kill me yourself"—revealed the depth of his desire for integrity.

20:9 The text emphasizes Jonathan's loyalty to his friend David despite the fact that with David dead, Jonathan would most likely succeed Saul as king.

20:11 The two men probably went out into the field so no one would overhear their plan.

20:12-13 Jonathan swore an oath and invited God's punishment on himself if he did not report to David everything Saul intended to do. Jonathan's words of blessing, the Lord be with thee, affirm what the text has revealed—that God was with David (16:13,18; 18:12,28). Jonathan's words as he hath been with my father suggest he knew the Lord's Spirit had departed from Saul (16:14).

20:15 Jonathan asked David never to cut off his kindness from his house. Many new kings, after dealing with external enemies, ordered the death of the former king's family to eliminate contenders for the throne. After Jonathan's death, David honored Jonathan's request (2 Sam. 9).

20:16 Jonathan now established a covenant with the house of David, not with David alone. God Himself would hold David's enemies accountable for their actions against His chosen servant.

20:17 On he loved him as he loved his own soul, see note at 18:1.

20:19 The stone Ezel, though unknown outside this verse, was large enough to be known and to have its own name.

20:21-22 Jonathan proposed code language to alert David about Saul's intentions. Calling the lad back toward Jonathan to retrieve the three arrows meant that there was peace. Telling him to seek the arrows beyond him meant David should flee at once.

20:23 Jonathan invoked the Lord's oversight on his and David's agreement and their relationship.

20:25 Saul's seat by the wall offered greater security since no one could approach him from behind.

20:26 Saul's assumption that David was not clean rested on his knowledge of David's faith, which would have prohibited him from partaking of the meal (Lev. 7:20-21).

20:27 Saul became suspicious on the second day, when uncleanness would not have required David's absence.

20:28-29 Jonathan explained David's absence along the basic lines the two of them had agreed on (v. 6).

20:30 Saul's words, son of the perverse rebellious woman, were an insult to Jonathan by defaming the character of his mother Ahinoam (14:50). The word confusion could also be translated "shame."

20:31 Saul's reference to thy kingdom reveals that he intended for Jonathan to succeed him, despite Samuel's pronouncement against his house (13:13-14). Send and fetch him unto me indicated Saul believed Jonathan knew David's whereabouts.

20:32 Jonathan cared about justice, not about the personal gain his father suggested might be in store for him. He would show loyalty to David, no matter what.

20:33 Saul cast a javelin at him because he had sided with the king's enemy.

20:34 Jonathan was angry and sad over what had happened. It was his father's shameful behavior toward David that pained Jonathan more than having to dodge his father's spear.

20:37-38 Jonathan's words, Is not the arrow beyond thee? signaled trouble for David (v. 22). He knew that David needed to flee as quickly as possible.

20:40 Though the coded signal had been sent and Jonathan could have departed, perhaps he could not bear to leave without talking with David first, so he sent the lad away. The yearning for a personal farewell led them to abandon the caution afforded them by their system of signals.

20:41 David bowed himself three times as a sign of his respect and admiration for Jonathan, and they kissed one another—a common sign of greeting and farewell among close friends in that culture. They wept because both sensed they might not see each other again.

20:42 Jonathan could say Go in peace to David because of what they pledged in the name of the Lord—on His authority and with Him as a witness. The two of them would always remain friends, and they would do all they could to ensure their friendship extended to their seed. David then left, heading southward (21:1), while Jonathan went into the city, where soon he would have to face his father again.

21:1 Ahimelech is mentioned for the first time here; some identify him with Ahiah (14:3). Nob lay approximately two miles south of Gibeah. Ahimelech was afraid, probably because he had heard of Saul's pursuit of David, a fact that would explain his questioning of David.

21:2 Though David said that the king had assigned him business, Saul in fact had not. David did not want to reveal his real circumstances to Ahimelech, lest Saul accuse the priest of aiding a fugitive (22:13). The lie is not condoned by Scripture, nor did it succeed in protecting Ahimelech (22:17-18).

21:4 Hallowed bread, also known as the shewbread (v. 6), came from the tabernacle, where 12 loaves representing Israel's 12 tribes were exchanged weekly (Lev. 24:5-9). Normally only priests ate this bread, but Ahimelech was willing to share it with ordinary soldiers if they were not ceremonially unclean due to sexual relations (Lev. 15:18).

21:6 Jesus referred to this account in condemning the religious leaders for their rigid interpretation of the Mosaic law (Matt. 12:1-4).

21:7 Perhaps Doeg the Edomite was a captive servant of Saul after Saul's campaign against Edom (14:47). The words detained before the Lord may mean Doeg lingered at the tabernacle to offer further sacrifices and prayers; other interpreters have suggested he was paying some form of penance or facing punishment for an offense.

21:9 The text does not explain how the sword of Goliath ended up in the tabernacle when David had earlier put it in his own tent (17:54). Perhaps David later had dedicated it to the Lord as some kind of offering.

21:10 The leading Philistine city, Gath, was located at the mouth of the Valley of Elah (17:1). Achish ruled there, seemingly as chief among the Philistine lords (27:2-7; 29:2-4). David probably fled from Saul by going westward into the Sorek Valley to Beth-shemesh (6:9,12-13), then along a diagonal highway that connected Judah's valleys to Azekah (17:1), from whence he could proceed down the Valley of Elah.

21:11 Achish's servants were aware of David's fame among his own people, and they reported it to him. The ten thousands David had killed included many Philistines. Though they couldn't have known about David's anointing, based on his reputation they called him the king.

21:12 David became afraid when he realized how much the Philistines knew about him.

21:13 In the ancient world, insane people were considered afflicted by the gods and generally left alone. David's letting spittle fall down upon his beard brought further disgrace and confirmation of his affliction to Achish (Num. 12:14; Deut. 25:9; Job 17:6; 30:10).

21:15 Achish's statement Have I need of mad men probably was intended sarcastically, though other people with unusual physical features were also associated with Gath (17:4; 2 Sam. 21:20).

22:1 Adullam was located east of Shochoh (17:1) approximately 10 miles into the Valley of Elah. David's retreat thus moved him back into Saul's territory. Probably David's brothers and his father's family met him in the cave because they feared Saul's reprisal against them.

22:2 Discontentment with the status quo under Saul influenced many people to join forces with David.

22:3 The exact location of Mizpeh of Moab is unknown, though the book of Ruth documents David's ancestral connections there (Ruth 4:17-22).

22:4 The king of Moab may have been gracious to David because of his ancestral connections (Ruth 1:4; 4:17-22) and as a favor to another enemy of Saul. The hold probably designates Mizpeh of Moab (v. 3), since the next verse suggests it was not in Judah.

22:5 Gad had contact with David at key points in his life (2 Sam. 24:11-14; 1 Chron. 29:29). Land of Judah probably designates Judah's hill country, since Adullam was also part of Judah.

22:7 Saul's rhetorical questions challenged his closest soldiers' loyalty. They should not think that David, of the tribe of Judah, would reward Benjamites with positions of power and authority if he took the kingship.

22:8 The king's words my son hath stirred up my servant against me could not have been further from the truth; Jonathan, though he loved David, would later die fighting alongside his father (31:2).

22:9 Doeg the Edomite (21:7) now revealed he had seen David at Nob.

22:10 The earlier account of David and Ahimelech (21:1-9) does not say that Ahimelech inquired of the Lord for him, though verse 15 suggests he did.

22:13 Saul's question assumed that Ahimelech was guilty of conspiracy. The king made no attempt to investigate the matter thoroughly.

22:14 Ahimelech's rhetorical question to the king implied no one was so faithful . . . as David, a suggestion Saul already had heard from Jonathan (19:4-5) and did not want to hear again.

22:15 David regularly inquired of God through His prophets and priests, while Saul did not. Ahimelech claimed he knew nothing about David's alleged conspiracy against the king (21:1-2,8). David would have kept Ahimelech ignorant of the real purpose of his visit so the priest could claim ignorance.

22:16 Saul ignored Ahimelech's words and passed the death sentence on the priest's entire household, a decree that further revealed his obsession to kill David.

22:17 Even the king's servants—probably his most trusted soldiers—would not execute the priests because it was unclear if they were guilty of anything worthy of death.

22:18-19 Eighty-five priests died, along with every other living thing in Nob, because of Saul's misguided wrath.

22:20 Abiathar may have caught up with David at Keilah (23:6). He would later serve as priest before David (2 Sam. 20:25), though he did side with Adonijah, David's oldest son, when Adonijah tried to take the throne without David's blessing (1 Kings 1:7; 2:26-27).

22:22 David had his suspicions that Doeg would tell Saul about David's visit to Nob, but had failed to deal with Doeg when he had the opportunity.

22:23 David suggested that he and Abiathar could trust each other because they had a common enemy (Saul) from whom they needed to protect themselves. Thus David aligned himself with the priests of the Lord, even as Saul further alienated himself from God.

23:1 Keilah was a town of Judah located about two miles south of Adullam. Robbing the threshingfloors meant the Philistines were waiting until Keilah's citizens had harvested and threshed their grain, then they stole it from them.

23:2-4 God's instructions to smite the Philistines seemed too dangerous to David's men, who apparently felt that having one enemy, Saul, was risky enough. David's second inquiry confirmed God's command to rescue Keilah. Go down indicates David was probably still at the forest of Hereth (22:5) or even higher into the Judaean hill country.

23:5 David and his men brought away their cattle to keep them from eating all the grain on the threshing floors or to keep the Philistines from using them to carry off Israelite plunder.

23:6 On Abiathar's relationship to David, see note at 22:20.

23:7 Saul saw an opportunity to kill David because the town's barred gates would prevent his escape.

23:8 Saul's strategy was probably to besiege Keilah in the hope that its citizens would hand David over to them to avoid destruction (v. 12).

23:9 David wanted to inquire of the Lord again by consulting the ephod.

23:10 Saul had already destroyed one town because of David (22:19), so David feared he might destroy another.

23:11-12 Through David's inquiry, the Lord warned him that the men of Keilah would deliver him over to Saul, just as Saul had calculated (v. 8).

23:13 The number of David's sympathizers had grown by 50 percent (22:2). Perhaps Saul called off his expedition because he was reluctant to conduct a lengthy military campaign in Judah, David's own tribal territory.

23:14 The wilderness of Ziph (Josh. 15:55) was located about four and one-half miles southeast of Hebron, deep in Judah's hill country. Wilderness strong holds offered David high vantage points from which his watchmen could detect Saul's approach.

23:16 Somehow, perhaps through Saul's intelligence reports, Jonathan knew David's whereabouts. Jonathan went to David and encouraged him in his faith in God.

23:17 Jonathan's words were partly correct, because David would indeed be king over Israel. Jonathan, despite his humble willingness, would never become David's second-in-command because he would die in battle (31:2). Jonathan also suggested that his father knew David would succeed him, a fact that would have made Saul's mental state all the more painful (24:20-21).

23:18 David and Jonathan made a covenant again, as they had done before (18:3; 20:14-16).

23:19-20 The Ziphites informed Saul of David's position in their territory and offered to deliver him over to the king. Perhaps these Judahites feared Saul might do to them what he had done at Nob (22:18-19) and what he had considered doing at Keilah (23:7-8).

The First Book of
Samuel

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline of 1 Samuel

Timeline of 1 Samuel

1 Samuel Study Notes

1 Samuel Cross-References

The First Book ofSamuel

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline of 1 Samuel

Timeline of 1 Samuel

1 Samuel Study Notes

1 Samuel Cross-References

The First Book of
Samuel