Период шестой. Путь провидения в избрании Самуила

When the church, repeatedly oppressed and humiliated by idolatry during the time of the Judges, was apparently approaching a complete fall along with the house of Eli, at the same time the Providence of God was preparing for it the strongest help, the greater the danger ahead. In the eyes of this high priest and those who were tempted by the unrest of his rule, a man was formed who, from a simple Levite, was to become a prophet, judge, savior of the Jews, and in his place give them other protectors. It was Samuel. Samuel's father, Elkanah, lived in Armathem, a city of Ephraim. One of his two wives, named Anna, complained for a long time about her barrenness. Once, while with her husband in Shiloh for an ordinary sacrifice, in a fiery prayer in front of the tabernacle, she asked for a son and promised to devote him to God for the rest of his life. Eli noticed her frenzy, and, mistaking it for the effect of wine, ordered her to leave the holy place, but, learning from her meek answer of his mistake, he blessed her and wished her fulfillment at her request. From that moment on, Anna calmed down, and her premonition was justified by the event. Requested from God, the son was from this very name named Samuel, and after being raised, as a result of a vow, he was handed over to the high priest. Anna glorified the majesty and goodness of God with a prophetic song, and Eli pronounced to her and her husband the blessing of many children, which was also fulfilled in due time. God revealed himself to Samuel for the first time in the courtyard of the tabernacle 433. One morning he was awakened by a voice calling his name. He stood up and hurried to Eli, but he said that he had not called him. The same thing happened a second and third time. Finally, Eli recognized the caller and instructed Samuel to respond to the voice of God. After this preparation 434 this voice was joined by a vision 435 in which the terrible fate of the house of Eli 436 was revealed to Samuel. Several subsequent revelations, accompanied by obvious events, even under Elijah brought Samuel the glory of the Prophet and the respect of the people. The misfortune of the unworthy judge opened the opportunity for the Jews to recognize the most worthy. So the wrath of God itself was mercy, and destruction was creation. Glory in Captivity and Return of the Ark Likewise, the humiliation of the ark of the covenant in the Philistine captivity is soon turned to its glory. Having been brought into the church of Dagon, he threw this idol down before him, at first simply, and then executed it on the threshold by taking away his hands and head. Wanting to deliver their god, the Philistines punished themselves. They accompanied the ark from city to city, but everywhere it came, the land was devoured by mice, and people were stricken with disease. After seven months of disaster, the wise men advised the return of the terrible booty, with the addition of golden images of both plagues. Having done this, the Philistines made another experiment in order to be convinced of the miraculous power of the ark; they placed it on a chariot drawn by two cows that had never worn a yoke, and left them to go at will. The ark went straight to the Jewish borders and stopped at Bethshemesh. The inhabitants of this place received him with joy. At the place where he stopped, the cows that brought him were offered as burnt offerings, and the chariot was used instead of firewood. But when a multitude of people gathered to him, who were attracted not by piety, but by curiosity, and who probably opened it in order to see the inside 437, God struck with death more than fifty thousand people. For this reason the Ark was transferred to Cariathearim, and Eleazar, the son of Amminadab, was consecrated to preserve it. Misfortunes made the Jews feel their errors and turned them to piety 438. Samuel took advantage of this favor, and by his example and instruction he convinced them to reject idols and correct their lives, promising them deliverance from foreigners. Then he gathered all the people in Mizpifah and cleansed them with solemn repentance, fasting and prayer. The Fruits of Restoring Faith The Philistines, having heard about this meeting, considered it dangerous for themselves, and hastened to make a surprise attack on the Jews. But Samuel made a sacrifice 439 with the people and asked for God’s help. The thunder threw the enemy into confusion and put them to flight; the Jews struck the fleeing ones. Where the persecution ended, Samuel erected a monument and called it the Stone of Help. This victory put an end to the rule of the Philistines. The cities they took were returned. Samuel with great calm took up the internal improvement of the patronymic. From time to time he visited the noblest cities 440 so that those demanding justice would not have to undertake difficult journeys. As Samuel grew old, he shared the burden of ruling with his children Joel and Abijah, but their judgment was not like his. The Jews, upset by their bribery, gathered to Samuel and demanded a king for themselves. The Prophet was not pleased with this self-will. But, without giving the people an answer, he turned to God in prayer. God took his displeasure to Himself, saying that the Jews, asking for a king, did not want to have God as king, however, He ordered to depict to them both the rights and abuses of royal power. When the people even after this adamantly insisted on their demand, God promised a king, and Samuel, awaiting His further commands, dismissed the assembly. One day God revealed to Samuel that tomorrow a man would come to him, predestined to reign in Israel. This man was Saul, the son of Kish, from the tribe of Benjamin. Searching in vain for his father's lost donkeys, and approaching Samuel's dwelling, on the advice of a servant, he went to ask the Prophet about the continuation of his journey. Samuel, going to a certain public holiday, met him in the middle of the city, took him with him, gave him the first place at the feast and offered him the shoulder that had been prepared for him in advance. The next day, the Prophet brought his guest out of his house early, sent his servant ahead and, left alone with Saul, poured a vessel of oil on his head, kissed him, and named him king of Israel. To assure him of God's election, Samuel gave him three signs, predicting that on his way in one place he would receive news about the donkeys found, in another they would bring him two loaves of bread, and in the third the face of the Prophets would meet him, and then he himself would receive the Spirit of God. Everything has come true. Saul became a different man, and the people, seeing him prophesying, asked in surprise: food and Saul as a prophet? Samuel called the people to Mizpif. Reproaching him for preferring the king to God, he cast lots for the tribes of Israel, for the tribes, for the men. The lot fell on Saul. But he didn't show up. Samuel asked God about him, and, finding him in the wagon train, introduced him to the congregation. The people were surprised by his majestic growth and exclaimed: long live the king! The prophet made known the justifications, or rights of the kingdom, wrote them in a book and laid them before the Lord. Saul's establishment as king Since there were people who thought it strange to see a farmer as king, and who did not honor Saul with gifts, to establish him a special occasion was needed, which would gain him the respect of his subjects. Providence did not hesitate to open it. Saul, returning from the field, heard crying throughout all Gibeon and learned that the reason for it was the ambassadors who came from Jabesh demanding help from all Israel against the Ammonites, who, under the leadership of Nahash, were besieging this city 441 and did not even accept its surrender, only on the condition of depriving the right eye of each of the inhabitants 442. The Spirit of God came upon the king. He cut up two oxen with which he tilled the land and sent a message to all the tribes of Israel that this would be done to the livestock of anyone who did not follow in the footsteps of Saul and Samuel. The people hastily assembled at Bezek, and Saul led them against the enemies, while the besieged secured them with a promise of surrender. The Ammonites are beaten and driven away. After this victory, the people demanded the death of those who had previously humiliated Saul, but the king generously refused him, rejoicing in God’s help. Then Samuel saw that it was time to make a complete and solemn renewal of the kingdom, and he called the people and the king to Gilgal. There he made sacrifices and held a national holiday. In this meeting, he announced that the government of the people would henceforth belong to the king, and he and his children would remain among private people. With true humility, he subjected himself to general judgment, asking everyone to declare before God and his anointed one the oppression and insults that anyone had suffered from him, and promising immediate satisfaction. The people testified to God that no one tolerated them. Then Samuel reciprocally gave his final judgment to the people. Having depicted God's protection, repeatedly shown to the Jewish people during the time of the Leaders and Judges 443, he concluded that the king's demand did injustice to God; and in confirmation of his words, he asked God for a sign of thunder and rain, although this was during the harvest, when there is no rain in Palestine. The people were horrified and asked for mercy. The Prophet replied that his prosperity would depend on obedience to God. From that time on, Saul assumed all the rights of a king over the people, and Samuel remained a judge of kings. Reign and Rejection of Saul But Saul did not so much reign as lose his kingdom. The history of his reign is almost only the history of his rejection. In the second summer 444 of his reign, his son Jonathan, with a thousand soldiers, defeated the Philistine militia that had been stationed for some time near Gibeon 445, and aroused them to war. Saul commanded the trumpet to be sounded to call all the people to Gilgal. Having arrived there himself, he had, according to the preliminary instructions of Samuel 446, to wait seven days 447 for this Prophet for advice and public prayer. Meanwhile, the enemies entered the Jewish borders with cavalry and war chariots 448; the people hid in wild places or fled across the Jordan, the congregation scattered. Saul did not have enough obedience and trust in Providence to endure this temptation and keep God’s commandment; on the seventh day 449 he himself 450 made a sacrifice. As soon as he completed the ritual, the Prophet appeared, and, despite the fact that the king excused himself due to difficult circumstances, he announced his punishment: his kingdom would not last in his descendants. However, Samuel escorted 451 Saul with the remainder of the people against the enemy to Gibeon, although there were only six hundred of them, and only Saul and Jonathan were well armed; because the Philistines had the cunning to destroy the art of forging iron among the Jews 452. But Jonathan, filled with hope in God, without telling anyone, ventured with one of his armor-bearers to approach the enemy’s militia, firmly deciding to take it as a favorable omen if the foreigners, seeing him, began to call to them. This happened according to his faith. He made an attack and killed twenty people; the rest of the army, in horror, 453 began internecine warfare. The army of Saul and other Jews who came out of their shelters, with the help of enemy weapons, completed the victory. But Saul again humiliated himself with presumption and rashness. Before entering the battle, he wanted to ask God, but suddenly canceled it, hastening to take advantage of the favorable sign of noise in the enemy militia. In order to continue taking revenge on the vanquished, he swore that the people would not eat until the evening. The consequences of these errors were that the greedy people ate blood against the law; that when Saul, on the advice of the Bishop, asked God about the resumption of the persecution, he received no answer; that, having attributed this wrath of God to the violation of his oath, and by means of a lot having discovered the violator in his son, who, out of ignorance, was eating honey in the forest, the king swore to kill him if the people had not saved the author of their salvation. Saul then fought successfully against the Moabites, Ammonites, Edomites and the kings of Suvan 454. It seemed that God was absolutely willing to make peace with him when, through Samuel, he commissioned him to punish the Amalekites for insulting Israel during his journey from Egypt. Saul defeated them, but contrary to the command of God, he spared their king Agag and kept the best part of the spoils. Samuel found him offering a burnt offering from it in Gilgal 455 and told him that since he had despised the word of the Lord, the Lord would despise him until he was deprived of his kingdom. Saul asked for forgiveness, however, excusing his act either on the pretext of piety 456 or by the will of the people, and held the departing Prophet with such force that he tore off the edge of his robe; but this one confirmed even more strongly that now God is tearing the kingdom away from him and giving it to the best. The king, humiliated by God, wanted to be saved from humiliation by his people and asked Samuel to honor his sacrifice with his presence. Samuel returned to execute Agag, and from that time on he no longer visited Saul, 457 although he secretly wept for him. Anointing Saul's Successor God commanded Samuel to stop his weeping for Saul in order to anoint him a successor, whom the Prophet was to look for in Bethlehem in the house of Jesse. Samuel imagined the danger to which this assignment exposed him from Saul, and was instructed to take the young woman with him on the journey, and give the whole affair the appearance of an ordinary divine service. And so he came to Bethlehem, and invited the elders of the city, and among them Jesse and his children, to the peace offering and feast. The prophet saw one after another the seven sons of Jesse, but God did not reveal the predestined anointed one from them. Finally, David, the youngest 458, was called from the flock, and, at the inspiration of God, was immediately anointed in the presence of his brothers. From that time on, the Spirit of God, resting on David, exercised and elevated his abilities in various ways, which began, it seems, in his exploits against fierce beasts, which he killed without weapons. David becomes known to Saul and the people David soon became known to Saul through the art of playing the harp. To drive away the melancholy that Saul experienced from time to time, either from the consciousness of crimes, or from fear of the future, and which exposed him to the influences of the spirit of the evil one, 459 the courtiers advised him to use music and introduced David for this. The king felt some relief from his game, therefore, as a sign of favor, he made him his squire, but in such a way that sometimes he could leave the court and return to his herd 460. In the absence of David at court, it happened that Saul went out against the Philistines, who had entered the inheritance of Judah, relying especially on the strength of Goliath, a giant six cubits and a span tall. For forty days he appeared between both armies, reviled the Jews and challenged himself to a combatant. David, who at that time brought food from home to the three older brothers who were in the army, seeing the arrogant foreigner, with the permission of Saul, went out against him with a stick and a sling; with one blow of a stone to the forehead he threw him to his feet and with his own sword cut off his head 461. The Jewish army was left to pursue the Philistines. After this victory, Saul kept David with him 462, and Jonathan became his sincere friend. She gained him fame, and several subsequent experiments in courage and wisdom gained him the love and respect of the people. At the end of this war, when the Jewish women greeted Saul with triumph, they preferred David to Saul in their song: Saul slew thousands, and David darkness 463. The story of Saul's persecution of David This song of the Hebrew women tore Saul's heart with envy and suspicion. He became a cruel persecutor of his innocent rival. The next day after the celebration, when Saul, in his usual fit, represented the Prophet in his house, hiding revenge under the guise of involuntary frenzy, he twice attempted to pierce David, who was singing in front of him, with a spear. Then he removed him from himself under the pretext of honor, appointing him commander of a thousand. In order to destroy him in battle, he tried to encourage him to be brave with a promise of marriage to his eldest daughter Meerova, although David already had the right to this marriage according to his previous promise, as the conqueror of Goliath, but now, when the time of marriage had come, Saul gave her to another. Having heard that his youngest daughter Michal loved David, he offered him this too 464 with the same intention for a hundred extreme circumcisions of the Philistines 465; but David, with the help of several of his people and his courage, presented him with two hundred of them, and the king was ashamed to deceive him any longer. Meanwhile, not relying on his own tricks, he proposed his destruction to his son and some courtiers. However, Jonathan warned David, ordering him to hide for a while, and at that time managed to prove his innocence so that Saul swore not to kill him. One more victory on David's part - and Saul forgot his oath. In his usual frenzy, he launched a spear at David, but hit the wall. He ran to his house, and Saul surrounded him with guards. Michal let her husband down from the window and covered his escape by placing an image in his bed 466 and telling the messengers from Saul that he was sick. Saul found out that David was with Samuel, and sent three times to take him, but those sent, seeing Samuel with a host of prophets, themselves turned into prophets. The king hurried after them himself, but he himself, still on the way, being embraced by the spirit of prophecy, put aside his ordinary clothes 467 in front of Samuel and prostrated himself on the ground for a day in involuntary reverence. Returning to his home, Saul thought that David would not attribute what had happened to his hatred, but to a well-known fit, so he expected his return 468. In fact, good-natured David was not very far from this thought. He came to Jonathan and asked him to once again test his father’s affection for him. The generous Jonathan swore to fulfill his desire and, in these sad circumstances, confirmed his covenant of friendship with him. On the following New Moon feast, Saul twice noticed David’s absence from his meal 469 and asked Jonathan about him. Sey tried to excuse him with a home holiday. The king was angry with the defender, demanded David's death from him, and when asked what he was guilty of, he threw a spear at his son. Jonathan left the feast and the next day, going out under the guise of shooting into the field where David was hiding, he said goodbye to his friend. David came to Nob 470 to the high priest Ahimelech 471 to ask God about his path, and, saying that he had suddenly been sent from the king with a secret commission, he asked for five loaves of bread and weapons. Ahimelech, out of need, gave him the showbread with the condition that only clean ones should eat it, and the sword of Goliath, which was kept in the Tabernacle. It seemed that, persecuted by Saul, nowhere could he be safer than among Saul's enemies. And so David went away to Achish, king of Gath. But when he heard that the Philistines were calling him the king of the Jews, he was forced to deceive their attention with feigned demons and hide. In the cave of Adollam he was joined by his father's house and four hundred men whom Saul's misfortunes or injustice had forced to leave their homes. He took his parents to the king of Moab, and he himself, according to the instructions of Gad the Prophet, returned to the land of Judah and stopped in the forest 472. At this time Doeg, an Edomian, the chief of the king's shepherds, who saw David at Ahimelech, incited Saul to take revenge for this; and when the other servants of the king, despite his command, did not dare to raise their hands against the innocent servants of God, the same foreigner killed eighty-five priests and completely devastated Nob with the sword. In this incident, the cunning of an innocent man, the cunning of an attacker and the vengeance of a ruler possessed by passions, strangely converged in such a way that their consequence was the continuation of the righteous judgment of God on the tribe of Elijah 473. However, from the tribe of Ahimelech, the great-grandson of Eli, there remained his son Abiathar, who fled to David and brought efud with him. Moved by love for the fatherland, after asking God, David went to Keilah 474, besieged by the Philistines, and freed him; but, having been forewarned by God about the threatened attack from Saul and betrayal from the inhabitants of the city, he left it with six hundred people into the desert of Ziph, where Jonathan, seeing him, reinforced him in hope of God 475. Saul, being informed of David's whereabouts, overtook him in the Moan desert. Already one mountain separated them, when the news of the Philistine invasion of the land of Israel forced Saul to abandon this persecution. Returning from a campaign against the Philistines, Saul with three thousand chosen soldiers 476 looked for David in the mountainous desert of Engaddi 477. Just as he was once alone in a cave in a position that left him without protection in the event of an accidental attack, David, who was inside it with his people, in such a favorable case did not want to take revenge himself and forbade others to lay hands on the king appointed by God; And he secretly cut off the edge of Saul’s robe and, upon leaving the cave, showed it to him from afar, as evidenced by this sign that he was not the king’s enemy. The persecutor, moved to tears, admitted both his injustice and the fact that David should reign and asked him to spare his family. David swore this, and they parted peacefully. While all Israel mourned the death of Samuel, David, fearing new persecutions, retreated to the Paran desert. Here Nabal, whose flocks he generously guarded on Mount Carmel, and from whom with a friendly embassy he asked for this some allowance for the maintenance of his people, irritated him with a contemptuous refusal so that he had the weakness to utter an oath about the extermination of the entire house of Nabal and hastened to attack him. But Abigail, Nabal's wife, having learned about this and going out with gifts to meet the army, with her prudent ideas saved her house from destruction, and David from repentance. He was grateful for this favor, and, after the death of Nabal, which happened ten days later, he took Abigail as his wife. Some time later, Saul again pursued David in the desert of Ziph. This, having learned through the spies the place where he spent the night, entered his camp and ordered Abishai, who was following him, to take the spear and the vessel that stood at the head of the sleeping king. Having ascended a certain mountain, David in a loud voice reproached Abner the military commander and other servants of Saul for not taking care of their king, and complained to Saul about persecution; and then returned to him the things with which he had his life in his hands. Saul, in shame and repentance, reviled himself, reassured him with safety and blessed David, and returned to his home. But David, having learned from experience not to rely on Saul’s promises, another time sought his safety from the king of Gath, to whom he came with his entire household, soldiers and their families, and received from him Ziklag as possession. However, despite this apparent benefit, one can think that David sinned and acted contrary to the instructions of the Prophet Gad 478 by leaving the land of Judah, because he exchanged the danger of life for the danger of integrity. In Ziklag he could live only by war and robbery, and he could not maintain the favor of his patron except by pretense. He exterminated the Amalekites and some other neighboring nations, and told Achish that he was attacking the Jews. David's position became even more difficult when, a year and four months after his settlement in Ziklag, the Philistines opened war against the Jews. Achish claimed both him and his army for her. David, out of fear and gratitude, promised him his services against his fatherland 480. Providence resolved this unfortunate obligation beyond expectation: the leaders of the united Philistine army, having become suspicious of David, forced Achish to return him from the campaign. Having thought against the fatherland, apparently lost, David almost lost the fatherland he had acquired. Returning to Ziklag, he found that the city had been burned, and the families with their property had been taken into captivity by the Amalekites. His wars, in despair, conspired to stone him. But he resorted to God and fixed everything. According to Divine prophecy, having found the Amalekites and finding them feasting, he easily beat some of them, and put some to flight, returned his captivity without damage and, moreover, received booty, with which he not only supplied his people who fought and did not fight, but also gifted them to the elders of Judah, who assisted him during his wanderings. Circumstances of Saulova's death Meanwhile, Saul timidly prepared for war against numerous enemies. He asked God, God did not answer. In desperation, he resorted to superstition, which he had previously exterminated; Samuel's shadow, presented at his request by the sorceress of Endor, told him that in the morning he and his sons would fall. The battle was fought on Mount Gilboa, the Jews were defeated and driven away. Saul's three sons were killed before his eyes. He himself, wounded, not wanting to fall alive into the hands of the uncircumcised, and vainly asking for death from his armor-bearer, fell on his sword. The squire followed suit. The Philistines, having found the body of the king, carried his head and weapons around their land, and stuck the first one on the church of Dagon, dedicated the last one to Ashtoreth, and displayed the corpses of him and his sons on the walls of Bethsam. The inhabitants of Jabez, to whom Saul showed the first royal benefit, paid him the last debt of loyal subjects: they, taking his body and the bodies of his sons, burned them, probably out of fear of a new reproach from the Philistines, and buried the remains within their borders with a seven-day fast. David received news of the Battle of Gilboa two days after his victory over the Amalekites. One Amalekite stranger, who was in the Jewish army, brought him the crown and amice of Saul, and said, among other things, that he himself, at the request of the king who was struggling with death, ended his torment 481. David mourned with all his people his fellow tribesmen and honored with one funeral song the most unjust of enemies and the best of friends; and the man who so boldly presented himself as the murderer of the anointed one, judging from his own lips, put him to death. The reign of David in Hebron and the civil strife between the two royal houses Then David asked God about his return to the land of Judah, and according to His appointment, he and all his people entered Hebron. The entire tribe of Judah gathered there, knowing God’s will for him in advance, and solemnly anointed him as king in the thirtieth year of his life. The first act of his reign was a thank-you embassy to the elders of Jabez for the burial of Saul with information about his successor. But Abner more successfully took advantage of the disposition of the inhabitants of Gilead towards Saul. In their city of Manaeme, he made his son Ishbosheth king over the eleven tribes of Israel. Two years later, the same military leader began an internecine war with the tribe of Judah. He left Manaem with an army and was met at Gibeon by the army of David under the leadership of Joab. At the call of Abner, twelve men on both sides first entered the battle, and when they all fell, it became general. Joab gained victory, but lost his brother Assael, who was killed by Abner while pursuing him. The end of this war, which lasted about five years, was facilitated by the disagreement that occurred between Ishbosheth and Abner. This proud nobleman, irritated by the displeasure that his master showed him for having sex with Saul’s concubine, decided to go over to David’s side. Therefore, the timid Ishbosheth also, apparently, was inclined towards peace and, at the request of David, returned his sister Michal to him, despite the fact that Saul gave her to another. But when Abner, after a kind reception from David, went to bend the eleven tribes of Israel under his rule, Joab, competing with his strength and avenging his brother, treacherously killed him. Ishbosheth and his followers, having learned about this, did not know what to do. Finally, Bahana and Rechab, the commanders of Ish-bosheth, not seeing hope for themselves in him, killed him during his midday nap, and brought his head to David. David was not so happy about the death of his enemies as to forget the injustice of their killers. He wept for Abner and cursed the treachery of Joab, ordered the head of Ishbosheth to be buried in Abner’s tomb, and put his killers to terrible execution 482 . David is established as the kingdom of all the tribes of Israel After the death of Ishbosheth, all the tribes of Israel gathered in Hebron and unanimously proposed to David through their elders that the unity of them and his family, his merits, and the promises given to him from God, gave him the right to be king of them all. David, at their request, made a covenant with them and received the anointing for the third time. With an impartiality that was undoubtedly pleasant for the tribes of Israel, the king chose for his stay a place that was on the border between two of them, and which neither owned. It was the fortress of Zion, which had hitherto been occupied by the Jebusites. And approaching her with an army, David announced that he would be the commander of all the Jewish forces who would make the first successful attack on her. This honor went to Joab. The fortress was taken, renewed, expanded, renamed the City of David; and from that time on Jerusalem became the capital. At this time, Hiram, king of Tire, sought David's friendship by sending him wood and artists to build a palace. But the Philistines hastened to suppress the growing strength of his kingdom and marched to Bethlehem 483 before he had time to prepare for defense. However, God delivered them into his hands, and he burned the idols he had taken as booty. Another time, when they renewed the attack, he suddenly attacked them at a sign given from God with the noise of trees and pursued them to Khazir. Works of David's piety Having established his power, David turned to improving the church. Finding neither enough zeal nor enough compliance with the law in the worship of the people, he convened a council and proposed to them to transfer the ark of the covenant to Jerusalem, and having received general consent to this, he gathered all the people and with thirty thousand chosen men went to Cariathearim 484. At first, the success of this enterprise did not correspond to the desire. The ark, in imitation of the Philistines, was carried on a new chariot. On the way, Uzzah touched him to protect him from falling, but he himself fell lifeless. The king was afraid and left the ark in the house of Abeddar, wanting to better know God's will about it. Three months later, hearing that God had blessed the house of Abeddar, David resumed this undertaking and corrected the previous error by placing the ark on the shoulders of the Levites according to the law. At the seventh step of their procession, seven bulls and the same number of rams 485 were sacrificed for a successful start. Throughout the journey, music, songs and popular exclamations thundered; the king himself, dressed in fine linen, galloped in front of the ark 486. Upon arrival in his city, he placed it in a newly built tabernacle, made sacrifices, and concluded the celebration with a blessing and refreshment for all the people. However, worship continued at both tabernacles, Moses' and David's, and was entrusted to two priests, Abiathar in Jerusalem, and Zadok in Gibeon. Not content with this, David revealed to the Prophet Nathan that he was ashamed to live in a cedar house and leave the ark of God under a leather roof. The Prophet approved of this pious feeling out of confidence in God's favor towards him, but the next day, by revelation, he announced to him that he, as a man who had shed much blood of his enemies, would not build a church to God, Who is loved; but that this will be fulfilled during the peaceful reign of his son. David, with faith and gratitude, began to prepare what was necessary for this great undertaking. Spread of David's kingdom Several new battles with restless neighbors gained David new glory and extended his dominion 487. He took Gath from the Philistines 488, destroyed two parts from the Moabites, and enslaved the third 489. From Adraazar, king of Susa, in addition to the army, he took away many metals and a thousand chariots 490, of which he destroyed nine hundred according to the law of Moses 491; together with him he imposed tribute on Damascus Syria, allied with Adraazar, and received gifts from his enemy, the king of Imath. Finally, Edom also submitted to its younger brother Israel 492. David's blessing to Mephibosheth Peace and security gave David more freedom to show his generosity to the house of Saul. Out of respect for the memory of Jonathan, he found his son Mephibosheth, gave him the inherited lands of Saul and took him to his meal, despite the fact that he was lame in both legs from falling from the hands of his nurse, which happened in flight after the Battle of Gilboa. David's gratitude to Nahash, king of the Ammonites, who, probably, even during his exile, showed him some benefits, and who did not bother him in previous wars, beyond his expectations, brought about the possibility of war with the Ammonites. After the death of Nahash, David sent envoys to his son Anan to console him, but mistaking them for spies, as a sign of shame he cut off their beards and clothes, and hired some Syrian peoples to help him against the Jews. David, commanding the ambassadors to live in Jericho until time erased the traces of their shame, sent Joab and Abishai against the united enemies, who defeated them and returned to Jerusalem; but when Adraazar, king of Syria, received new reinforcements from beyond the Euphrates, David brought out all the Jews against him, destroyed a great number of his army 493 and made his tributaries his tributaries. The next summer, Joab besieged Rabbath, the capital of the Ammonites, and made it impossible to defend himself, and left the capture of them for honor to David, who placed the crown of the Ammonites on himself 494, and the people, who did not observe the rights of the people, were condemned to exile, heavy slavery, and, it seems, partly to burning in the oven of their god Molech 495. David's crime and repentance With so many experiences of God's blessing, David destroyed the happiness established by one crime. During the siege of Rabbaf, while in his house, he saw the wife of Uriah the Hittite and shamefully took advantage of the absence of her husband. To hide the consequences of this crime, he called Uriah out of the army, but the trick failed, for this virtuous man did not want to enter his house when all Israel was in the army. The error was corrected by a new crime through Uriah himself - a command was given to Joab that Uriah be killed in battle. When this was accomplished, Bathsheba became David's wife. She had already given birth to a son of crime when the Prophet Nabal came to David and asked him to judge the rich man who had stolen the last lamb from the poor man. The king angrily recognized this man as worthy of death, but received the answer that this man was himself, and that in his own house, in the face of all Israel, disasters similar to those to which he had secretly subjected the innocent Uriah would be born. David sincerely confessed his sin, and the Prophet said to his consolation that he himself would not die, like Uriah, but only the fruit of his iniquity would die. After the departure of the Prophet, David, without losing hope in God’s mercy, fasted and prayed for his son for several days in solitude, but calmed down when he learned of his death. Other disasters predicted for David began with the incest of his first-born Amnon with his disparate sister Tamar. David was angry, Tamar became a widow; Absalom, her half-brother, was thinking about revenge. After two years, Absalom called all his brothers to the usual feast on the occasion of sheep shearing and, having killed Amnon through his slaves, he fled to the king of Gedsur, his maternal uncle. Three years later, one woman came to David and, saying that of her two sons, one had been killed by the other in a feud, and the other was facing death as punishment for murder, she asked not to leave her childless, and when the king, touched, promised pardon to the culprit, she openly suggested to him why he would not show the same mercy to his own son? David learned that she had been taught by Joab, and, calling him, instructed him to return his son to Jerusalem, but he himself did not want to see him. Absalom, having spent another two years in this home exile, through Joab let his father know that he wanted to either see him or die. David accepted and kissed him. But the power-hungry Absalom did not calm down. By beauty 496, royal splendor, vile affection and insidious complaints about the weak, according to him, rule of David, he crept into the love of the people and, finally, with the permission of his father, under the pretext of a vow, he went with two hundred people who did not know his intentions to Hebron, where he also called Ahithophel, David’s adviser, and meanwhile sent out spies everywhere who would at the sound of the trumpet they preached that Absalom had become king in Hebron. Frivolous people fled to him in crowds 497. David, having received news of this, was forced to flee with his family and loyal people, leaving ten of his concubines to keep the house; and he crossed the Cedar Stream with bare feet, with his head covered, and weeping, in which all those who accompanied him followed. The Ark of the Covenant was taken out after him, but he returned it, saying that he would expect God to be happy to see it. He ordered Zadok and Abiathar to deliver the necessary news from Jerusalem, and he ordered Hushai, his friend, to appear to Absalom as a renegade and destroy the advice of Ahithophel. On the way, Ziba, the servant of Mephibosheth, presented David with food and donkeys, saying about his master that he remained in Jerusalem in the hope of the kingdom, while this cunning slave abandoned him there against his will. David, most unfortunately inclined to suspect his neighbors, was thrown into such confusion by this accident that, without further investigation, he promised Ziba the entire estate of Mephibosheth. As if to denounce this injustice against the house of Saul, Shimei, one of his tribe, appeared, cursed the unfortunate king and threw stones at him. David, turning to Abishai, who asked permission to kill this impudent one, said that he accepted this humiliation from God and wanted to acquire His blessing through humility. Meanwhile, Absalom, having entered Jerusalem on the advice of Ahithophel, dishonored his father’s concubines in the eyes of the people, in order through this shame to humiliate him in the thoughts of the people and to encourage his accomplices with the impossibility of reconciliation. Ahithophel immediately wanted to attack David, tired of the journey and not ready for defense. But Hushai imagined that it would be safer and more reliable to gather all the Jews first. This last piece of advice for the death of Absalom was approved by everyone, and Ahithophel, despairing either of the royal mercy or of the success of the enterprise, hanged himself. David, having been informed of his son's intention through Ahimaas and Jonathan, the sons of the priests, went to Makai, where he found the necessary benefits for himself. Absalom and his army also crossed the Jordan. The battle took place in the forest under the leadership of, on the one hand, Absalom and Amasai himself, on the other, Joab, Abishai and the foreigner Ephthai, who, with the exception of the last, were all relatives 498. The troublemakers were put to flight, Absalom, galloping through the oak grove, got his long hair entangled in the branches and hung on them. Joab found him in this position, despite David's preliminary admonition, in order to spare him, the first shot three arrows at him. His body was thrown into the wilds and a pile of stones was thrown over it. David wept bitterly for Absalom, worrying, of course, more about his eternal destruction than about his temporary destruction. Hearing about this, the victorious army secretly entered Manai. Joab, presenting to the king that this excessive sadness about the traitor was offensive to his other sons and faithful subjects, barely convinced him to show himself to the people. Soon the people, who realized their error, began to desire to return the rightful king. To his chagrin, the tribe of Judah did not show this desire longer than the others, perhaps because it was more guilty than the others. But when he, through Zadok and Abiathar, reminded his elders of his kinship with them and promised Amasai command over his troops, then this tribe, first of all, sent to call him to Jerusalem. After this, David meekly returned to his capital. He only thanked and forgave. The son of Berzilla, who fostered him in Manaema, was taken to court. Shimei, who hastily met the king at the Jordan, was promised safety. The innocence of Mephibosheth and the cunning of Ziba were revealed; David ordered them to divide the property, which was given to one by grace, and promised to the other for a service. But at the same time, a new discord occurred among the people. The eleven tribes, who for the most part were in no hurry to meet David in Gilgal with the tribe of Judah, said that it had stolen the king; this, in defense, carelessly exposed their relationship with him, and they demanded respect for themselves due to their numbers. Sheba, from the tribe of Benjamin, taking advantage of this disorder, sounded the trumpet, and the eleven tribes left David indignantly. Upon arrival in Jerusalem, David instructed Amasa to gather the entire tribe of Judah in three days, but as he did not do this at the appointed time, he ordered Abishai to pursue the rebel with an indispensable army. Joab united with Abishai, killing Amasa on the way, in whom he saw his rival. Shebes is besieged in Abel. One smart woman convinced Joab not to destroy the cities, but the citizens to give him the head of the rebel, and the civil strife ended without bloodshed. Among the social disasters of David's reign was a three-year famine. Having asked God about the cause of this misfortune, David learned that He was demanding satisfaction for Saul’s unrighteous beating of the Gibeonites, 499 and gave the offended tribe, at his request, and probably not without the special will of God, two sons and five grandsons of Saul, sparing, however, Mephibosheth. They were hanged on the heights of Gibeon and left at the place of execution until the rain announced the end of the general punishment 500. New victories over the Philistines After this, David’s troops defeated the Philistines four more times and killed the same number of glorious giants. In the first of these battles, Abishai saved the life of David, and from that time on the army asked him not to go to battle, so as not to extinguish, as they said, the lamp of Israel. Having restored the world, the pious king glorified God with a song of thanks. Counting the people, the plague and the purpose of the church site Happiness and tranquility inspired David with a vain intention to count the people without the need. Joab, in a vain attempt to reject this, went around the borders of Israel, and found about 1,300,000 men capable of war, not counting the strangers and the entire tribes of Benjamin and Levi, since he did not have the patience to finish this matter 501. David himself had already repented of his act when the Prophet Gad came to him and offered him a choice of one of three punishments: either three years of hunger, or three months of unhappy war, or three days of death. David said that he would rather fall into the hands of God than of men. Having struck 70,000 people, the destroying angel appeared to David on Mount Moriah on the threshing floor of Orna the Jebusite with a sword stretched out towards Jerusalem. Having fallen to the ground, David asked to turn it from his subjects to himself and his house. At that moment the former Prophet came to him and announced the will of God to create an altar in this place. David immediately bought land and oxen 502 from Orna; God sent heavenly fire down on his victims, and the plague stopped. From that time on, David repeatedly made sacrifices at this place and designated it for the construction of a church. Enthronement of Solomon The throne of David, according to his desire and God's election, was to belong after him to Solomon, the son of Bathsheba. But Adonijah, the eldest, it seems, of the remaining sons of David, taking advantage of his father’s old age and condescension, freely showed a desire to reign and attracted Joab and Abiathar to his side. He finally convened a large assembly in a certain place for sacrifice and feasting, in order to proclaim himself king there. David, having learned about this from Nathan and Bathsheba, immediately commanded the same Nathan and Zadok to anoint Solomon with decent splendor. Adonijah's companions, hearing the sound of the trumpet and the shouting of the people, scattered. He himself sought his safety at the altar. Solomon promised him this on the condition that he behave more prudently. Public and secret testament and death of David Approaching death, David calls together all his sons and all the leaders of Israel; proposes to them the construction of the church, which was supposed to be provided by God to his successor; hands Solomon, at the special inspiration of God, drawn up drawings of both the building itself and its accessories; gives an account of the preparations he has made for this, and mutually receives rich voluntary offerings; prays with everyone and before everyone for his people and his successor and confirms this latter on the throne with a second solemn anointing, as well as Zadok in the rank of high priest. In private, having instructed Solomon to keep the law, he especially puts in mind on the one hand Joab and Shimei, and on the other the house of Barzillai, to whom the throne had hitherto remained indebted to judgment and mercy. He departs peacefully, having reigned forty years after the death of Saul. Reign of Solomon before the construction of the temple Solomon 503, whose reign, according to his foreshadowing name, was supposed to be peaceful, first of all tried to remove obstacles to public peace by strict measures against dangerous and harmful people. Adonijah, who boasted that he had ceded the kingdom to him, but in fact was looking for him again, trying to get Abishag, David’s last concubine, to be his wife, ordered his death. Abiathar, the last of the house of Eli, the high priest, expelled Adonijah from Jerusalem for his participation in the plans of Adonijah, sparing his life out of respect for his former sacred service. Joab, who, feeling guilty of the same crime, resorted to the altar and did not want to leave him, was not spared at the tabernacle itself and put Benaiah in his place. Shimeya was obliged by an oath to live hopelessly in Jerusalem, but after three years, having learned that he was going out secretly to pursue the escaped slaves, he also punished him with death. Having got rid of domestic enemies, Solomon strengthened the external security of his kingdom by marriage with the daughter of the king of Egypt, and by the renewal of a sincere alliance with Hiram, king of Tire. But he found his true affirmation directly in God. He once brought a thousand sacrifices in Gibeon before the tabernacle of Moses, and the next night God, appearing to him in a dream, allowed him to ask himself what he wanted. Solomon had so much wisdom that he asked for wisdom, and received it to such an extent that his name became her name. He showed his first experience of this wisdom in the judgment of two women, who each appropriated one child to themselves. He ordered him to be cut in half, and the true mother revealed herself because she would rather lose him alive. Having gained the respect of his subjects and established their prosperity, Solomon saw himself in a position to begin the great undertaking, and, having begged from Hiram artists and wood in addition to his own, he founded the Temple of Jerusalem in the fourth summer of his reign. Of the contemporaries of Samuel, David and Solomon in piety and spiritual wisdom, along with them Nathan, Gad, and Avath are worthy of the memory of posterity - Prophets 504, And Difum the glorious singer of David, Heman and Evam - Ezrachites. The first two wrote the modern history of the Jews 505. The names of the other four are found in the inscriptions of some Psalms. Their life is unknown. In this period the doctrine of grace is not only repeated and continued through various prophecies, but also supplemented with many details. Anna was the first to pronounce the name of the Messiah 506. Nathan, revealing to David the will of God about the creation of the church, at the same time announced to him that his seed would arise after him, whose throne would be ruled until the age, to whom God would become a father, and who would be to God as a son 507. David, of course, did not refer these words to his successor when he was surprised that God spoke about his house in the distance, and therefore, without a doubt, he understood them as the Apostle Paul explained to us later 508. In the confession of faith, which David made before his death by the Spirit of the Lord and His word, under the image of the righteous Master, who is likened to the light of a cloudless rising sun, they also find a promise of the Messiah 509. The Psalms glorify His eternal and temporal birth, suffering, glorification, spiritual kingdom, and dissemination of the teachings of faith. State of Worship and Rituals Through the zeal of Samuel and David, worship and the law of rituals were given greater strength than they had before 510. The Tabernacle of Moses and the Ark of the Covenant were separated and changed places several times. The class of Levites received a new formation in accordance with the change that occurred after the Mosaic legislation, both in their external state and in their responsibilities. David ordained that the Levites should enter into their service for twenty years, and having numbered them, he appointed 24,000 of them to serve as church ministers, 4,000 singers and musicians, and the same number of doorkeepers. Each of these ranks, as well as the highest rank of priests, was divided into twenty-four rows, which, with the exception of some superiors, changed every Saturday. Then the remaining six thousand Levites were used by judges and scribes in civil matters. The family fortune in these times maintained its previous appearance. David's polygamy, although considered among God's blessings, was not a blessing of reward, but perhaps a blessing of condescension 511. The return of Michal from Falgiel, to whom she was given after her legal marriage with David, can serve as an example of how the mixing of two marriages in one person should be allowed. Change of civil government In the civil government of the Jews, an important change is the installation of a king. On this occasion, God condemned among His people the distrust of His Providence, the inclination towards new things and the imitation of the pagans, but He confirmed and sanctified the very power of the king with His anointing. The king's power in civil matters was limited by the Word of God alone 512, and in important spiritual matters it required either public council 513 or the instruction of people who had a special duty to tempt the will of God 514. However, the tsar had the right to convene meetings for worship and church affairs 515, approve the improvement of the Church by laws, introduce some rituals 516, restore fallen piety among the people 517, and pacify the enemies of the Church 518. But since Saul, David and Solomon were chosen to reign by God Himself, and during their reign they received commands from Him through the Prophets, it is clear from this that God’s rule did not cease during their times. The opinion about the existence of the Sanhedrin, whose power the rabbis extend to the very election of judges, is refuted by the fact that Samuel himself appointed his sons to this position. Anointing, used during the installation of a king, is a rite that from ancient times meant dedication to God 519. It is private and solemn. The first was performed by the extraordinary messenger of God by pouring out ordinary oil on the head of the chosen one. The other usually had a priest with him and used sacred oil, which was kept in a sacred place 520. The anointed one was given the book of the Law. Jewish teachers add that this anointing had to be performed at a source. The flourishing state of enlightenment among the Jews is revealed in David and Solomon. He combined the pleasant arts of poetry, singing and music with high spiritual teaching. This one, from the very source of truth, drew not only amazing common wisdom, but also a deep knowledge of the created and creative nature, so that in all these respects, according to the exact testimony of the Book of Kings, he surpassed the Eastern and Egyptian sages 521. At the time of Samuel there were already some societies that served to spread especially spiritual enlightenment. One of these was located in Kariathyarim 522, and the other under Rama was controlled by Samuel himself 523. They engaged in prayer, conversations, pious songs and music and rose to divine inspiration, so that they can in some way be called the schools of the Prophets. Around this time the following sacred books appeared: 1. Judges. Got its name from the item. The time of its writing should be between the capture of the Ark or the installation of a king and the conquest of Jerusalem 524. 2 Ruth. It is likely that it was written in the time of David, with the intention of continuing the genealogy of this king and the Messiah found in the most ancient Holy books 525. 3. First and Second Books of Kings. One contains the history of the people of God from the birth of Samuel to the death of Saul, the other continues it until the anointing of Solomon. Written successively by Samuel, Nathan and Gad 526. 4. One hundred and fifty Psalms, historical, moral and prophetic content. Jerome considers their creators to be those whose names they bear 527. This opinion can conveniently be accepted about Moses, David, Solomon, Asaph and, finally, Heman and Etham the Ezrahites. As for Idithum and the sons of Korah, one might think that the Psalms were written to them as singers. Those who in translations have the names of Jeremiah, Haggai and Zechariah, with greater thoroughness, according to the Hebrew inscription, are ranked among David. Of the twenty-five not inscribed, most are also attributed to David. It is likely that he also began to combine the Psalms written at different times into one book 528, and after him Asaph continued, and Ezra completed it. Remains of paganism among the Jews The remnants of pagan superstitions, persecuted not only by Samuel, but also by Saul, and, however, not completely exterminated, can be seen in Saul himself and the sorceress of Endor. Since her art, on the one hand, exceeds ordinary deception, and on the other, it is incredible that God Himself, through Samuel, would begin to confirm Saul in his error, we must conclude that secret spiritual forces were at work in her sorcery, but not light and heavenly ones. Modernity of pagan peoples From Egyptian history, Cheops, Khafre, and Mycerinus are attributed to these times, of which Herodotus ascribes to the first the construction of a large pyramid, but without certainty. Their reign is believed to lie between the destruction of Troy and the construction of Solomon's temple. Of the Syrian rulers, the strongest is Adraazar, a contemporary of David. Phenicia prospers under Abibal and Hiram. Among the Athenians, the rule of the Archoites under the patronage of Jupiter represents some semblance of a Jewish theocracy. The Aeolian settlement corresponds to the beginning, and the Ionian settlement to the end of our period. A Gentile's Testimony to the Jewish History of This Period Eusebius 529 provides evidence from Eupolemus about the most important events of this period, which, however, contains some errors. This writer considers David to be the son of Saul, and makes Nathan the Prophet into the Angel Dianathan. It was supposed to protect Samuel from the fear of an unexpected phenomenon, and to shame Elijah, since by his very rank he should have been closer to God than others, and to arouse his attention, because the revelation concerned him. If you believe Joseph, Samuel at this time had no more than twelve years, but others guess that this happened just before the death of Eli. Art. 3. The truth must be sought in the middle, so as to give place, on the one hand, to the previous prophecy of the unknown man, II, 27, and the impoverishment of revelation, III, 1, and on the other, to the subsequent glory of Samuel v. 21. See 1 Samuel. VI, 13, 19 according to the original. Some believe this incident occurred immediately after the return of the ark, while others believe it happened 20 years later. 1 Sam. VII, 2. Therefore, should he be honored as a priest? Jerome disagrees and cites a psalm in which he is separated from the priests and is relied upon among those who call on the name of God. Psalm. XCVIII, 6; however, he had the right to make a sacrifice as a Prophet. This war began even before the election of the king. 1 Sam. XII, 12. Nahash wanted through this to bring reproach on Israel XI, 2. Joseph thinks that this should also have made the people incapable of war, because the left eye was often covered with a shield. In this place, between the judges, the Vedas rely on 1 Samuel. XII, 11. Some consider him Jairus, and others Samson. Is it not better to give preference to the Greek text, which contains Barak instead of Vedan? Art. 3. X, 5. Jonathan stood in Gibeon itself. Ibid XIII, 2. Some think that such an instruction was given to Saul once on all important occasions, X, 7, and others that he had a special command for this case. According to the custom of that time, ceremonial meetings. 1 Samuel XIII, 5. The number of 30,000 chariots does not correspond either to the space of the Philistine land, or to the wealth of the people, or to the number of 6,000 cavalry. Danziy instead of םישלש reads םישלש warriors a thousand charioteers. This is how Art. should be understood. 8; otherwise Samuel would have been wrong. And without a priest, Art. 9. New error. However, the Ammonite abuse proves that the Jews had weapons. Saul's army lacked it, probably because it consisted of inhabitants of the places occupied by the Philistines, and fled hastily from them to Gilgal. Moreover, the text of verse 22 can be understood in such a way that not everyone had a sword and a spear together. Some think that the earthquake caused the horror, XIV, 15. XIV, 47. This includes the happy warfare of the Trans-Jordanian tribes against the Hagarians and some other neighbors. I Par. V, 10, 19 et seq. Even before this, Saul erected a monument, XV, 22, 2 Samuel. ХVIII, 18, that is, he gave glory first to himself, and then to God. Against this pretext Samuel said: obedience is better than sacrifice. Tsarst. XV, 22. 1 Samuel XV, 35. However, he saw him on occasion, XIX, 24. And so Jesse had eight sons, 1 Sam. XVII, 12, but in another place, I Chron. II, 15, only seven are mentioned. This omission should not seem strange, for the book of Chronicles mentions people especially known to posterity, and does not contain a general census. This head, after the capture of Jerusalem, was brought into this city, and part of the giant’s weapon was placed in the house of David, XVII, 54, unless here we mean the tabernacle of David, partly in the tabernacle, XXI, 9. On this occasion he asked David about his family, XVII, 55 et seq. From this some conclude that this happened before he became known to Saul through his harp. On the contrary, if we accept this opinion, then it will be impossible to understand how David, kept at court, XVIII, 2, was approved by Saul as an unknown person and demanded from his father, XVI, 18 et seq., it could happen that Saul knew David’s art more than his face, especially when he saw him during his fits. Some think that Saul did not demand the heads, fearing that David would not present him with Jewish ones instead of Philistine ones, but it is incredible that he could have this suspicion. It is more likely that Saul demanded extreme circumcision in order to complicate this enterprise, and to further irritate the Philistines against David with this dishonor. Joseph, caressing the Greek ears, exchanges extreme circumcision for heads. XIX, 16. It is difficult to understand what purpose a goat’s liver would serve here, although Joseph tries to assure that it completed the deception, representing with its fluttering the movement of a person breathing under a blanket; According to some, העדדם בביד means a covering made of goatskin. XIX. 24. They think that he was naked from only his ordinary clothes, but had on himself some especially light clothing that did not cover all parts of the body, which was used by the prophets. See 2 Samuel. VI, 14, 20. This must be assumed in order to explain why Saul asked about David, and why David expected this question. For what some say about the reconciliation of Saul with David through Samuel is not confirmed by Holy Scripture. In this case, it should be noted that at this time they did not recline at the meal, but sat. 1 Samuel XX, 25. City of Benjamin, Nehemiah. XI, 32. Priestly, 1 Sam. XXII, 19, but not noble, and therefore sometimes omitted in the calculation of cities. Iis. XXI, 1 Chron. VI. It is likely that he was also called Achiea, 1 Samuel. XIV, 3. XXII, 9. But the Evangelist, in the same story, names his son Abiathar. Mark. II, 26. because they think that he was already his father’s deputy at that time. 1 Samuel XXII, 5, according to the original. City of Judah, Joshua. XV, 44. It seems that this was his indispensable army. Ibid XIII, 2. In the inheritance of Judah, where there was a city of this name. Iis. XV, 62. XXVII, 7. David was in the land of the Philistines for days and four months. Many translations omit the word ימים as superfluous, but it means here, as in some other places, year. That this promise was not feigned, but sinful, is evident from David’s regret about the impossibility of fulfilling it. 1 Sam. XXIX, 8. 2 Sam. I, 9, 10. Did he lie out of favor to Saul's enemy or did he tell the truth? Those who asserted the latter think that when Saul fell on his sword, the armor prevented him from piercing himself, for so they explain, v. 9. However, it seems that David himself was not entirely sure of the truth of this story. Art. 16. That Joab was not punished in the same way, the reason for this can be assumed that his act, in addition to treachery, was in some way confirmed by the law. See Num. XXXV. 2 Samuel V, 17, 18, 1 Chron. XI, 15, 16. At this time it happened that David, standing in a certain fortification, and having become thirsty, asked those around him who would give him water from the well that was located at the gates of Bethlehem. Three of his strong men fought their way through the enemy militia and brought water. But the king poured it out instead of a sacrifice to God, adding that he did not want to drink the blood of his subjects. So we can agree on the passages of 2 Samuel. VI, I. 1 Chron. XIII, 8. At this point, it should be noted that Gibeon and Kariathiarim were adjacent, and Kariathiarim and Baala are one and the same place. Anduc. XV, 60. 2 Samuel VI, 13. 1 Chron. XV, 26. In the first of these places, instead of the translation words there are seven lyks, from the original the words should be delivered in six steps. Michal humiliated David for this, but was punished with childlessness. The reasons for these battles are unknown, but of course they are not disgusting to God, who foretold their success. 3 Kings VIII, 1. 1; Steam. XVIII, 1. 2 Samuel VIII, 4; 1 Par. ХVIII, 4. 2 Samuel VIII, 13. 1; Steam. XVIII, 12; Psalm. LIX. 2 Sam. X, 18, 1; Steam. XIX, 18. He weighed a gold talent, 2 Sam. XII, 30. One must think that the talent here is of course Syrian, that is, a quarter of the Jewish one, who had about 47 pounds. 2 Kings XII, 31. Instead of a plinth oven, some translations from Hebrew suggest the oven of Moloch. 2 Sam. XIV, 25, 26. His hair is especially amazing. Every year he removed them from his head, weighing two hundred shekels according to the king's shekel. The quantity is extraordinary, amounting to at least two to three pounds. This happened at the end of forty years. 2 Sam. XV, 7. One must think that this expression means an indefinite time, close to the end of the forty-year reign of David. Abishai, the mother of Amasa, and Zeruiah, the mother of Joab and Abishai, were David’s sisters, at least on the maternal side, 2 Samuel. XVII, 35, 1; Paralus, II, 15, 17. It is not known when this happened, unless it was during the devastation of Nob. Therefore it should not be considered a violation of the law, Deut. XXI, 23, the fact that they remained on the tree for several days. During this time, Respha, Saul's concubine, the mother of the two hanged men, guarded the corpses day and night from birds and beasts. David not only was not upset by this, but following her example, he collected the remains of both them and Saul himself and his sons killed in the battle, and placed everything in the common burial place of this house. 2 Samuel XXIV, 9.1; Steam. XXI, 5, 6. To equalize the numbers in the last place, the number of Judah must complement the 30,000 permanent army; and from among Israel exclude those of different tribes. First one threshing floor and oxen for 50 shekels, 2 Samuel. XXIV, 24, and then all Mount Moriag for the church for 600, 1 Chron. XXI, 25. He ascended the throne when he was about 20 years old, for he already had a son (1 Kings). XI, 42; XIV, 21. 2 Kings XXIII, 3, 4. This place is translated from Hebrew like this. Dicit Deus IsraeIis: mihi locuta est petra Israelis; dominalorem hominum justum (excitabo) dominatorem in timore Dei; et erit iustar lucis matutinae, cum oritur sol sine nubibus. Since the rites of the law were known to everyone, we can conclude from the fact that some expressions used in these times originated from them. A hint of the water of purification can be seen in Psalm. I, 9. 1 Par. XXIII, XXIV, XXV, XXVI. 3. Tsar. 1, 34; Psalm. LXXXVIII, 21. Court. XVIII, 31; I, 21. XVII, 6. Holy addition at the end of Psalm LXXI. You might be interested in: