Commentary on 1 Samuel

Question 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 Question 1. Was Samuel the priest or Levite? Levi was the father of three sons: “Girshon, Kohath and Merari” (Ex. 6:16). Kohath had children: Amram, Issaar, Hebron and Uzziel; and Amram: Aaron, Moses and Miriam. The grandson of Issaar was Korah, and his descendant Elkanah, the father of Samuel. So Samuel was the fifteenth from Levi and belonged to the generation of Kohath, which was preferred to others; because the High Priests came from it, and the descendants of the Kohathites were charged with the duty of carrying sacred utensils (Num. 3, 30, 31). Question 2: Why did Elkanah have two wives? (1 Samuel 1, 2) and to this there were two wives: the name of the one was Anna, and the name of the second was Penin: and the children of Penin were children, but Hannah was not born with children (1 Samuel 1:2). The law did not allow, nor did it prohibit, entering into a legal marriage with two or many wives, condescending to less in order to prevent more; because God proportioned the laws to the strength of those who accepted. The divine Apostle also says this: “He did nothing more than the law” (Heb. 7:19). Question 3. What does it mean when it is said: “Lord shut her lies”? (1 Samuel 1:5) But to Anna he gave one portion, for she had no child, since Anna loved Elkanah more than Peninnah. And the Lord shut her lie (1 Samuel 1:5). This word teaches readers not to place their hope in marriage, but to call on the Creator for help. For just as it belongs to the farmer to plant the seeds in the ground, and to God to bring the sow to perfection, so marriage is given communion, but to help nature and form a living being is God’s work. Anna knew this clearly, because, having lived with her husband for a long time, she did not bear fruit; Therefore, she resorted to the Creator Himself, with fervent prayer and tears healed the false fruit that did not bear fruit, and opened the closed womb. The humility of her character is also worthy of surprise. For being reproached for allegedly getting drunk, she endured it with meekness and, having removed false suspicion from herself, revealed her illness and received the High Priestly blessing. It was said to her: “Go in peace, the Lord God of Israel will grant you all your request that you have asked of Him” (1 Samuel 1:17). She listened to the blessing with the same faith that she put aside all sadness, returned to her husband with hope, and soon conceived in her womb, and having given birth, she fulfilled her vow. For she preserved the hair of the child she bore, and taught him to be content with water for drinking. This is the law for the Nazarenes. After milking her son, she immediately offered him as a gift to God along with a calf of equal age, which was slain and sacrificed for the boy. And as a reward from God she received other children, three sons and two daughters; because the Lord loves generously and gives great gifts to those who remember their former mercy. Anna’s singing is worthy of surprise; for she not only glorified the Giver for what she received from Him, but she dissolved her song with prophecy and partook of filial grace; Having carried the Prophet in the womb, she herself prophesies at birth. What she said: “The Lord is weak, create His adversary” (1 Samuel 2:10), foreshadows the overthrow of the devil; and the words: “The Lord ascended into heaven and thundered” (1 Samuel 2:10), predict the ascension of our Savior, the descent of the All-Holy Spirit and the great voice of the Apostolic sermon. She also predicts the second coming of the Lord Christ. For he says: “He who judges with the end of the earth is the righteous” (1 Sam. 2:10), predicts those who became His ancestors in the flesh and those who reigned from David until the captivity. For he says: “And he will give strength to our kings” (1 Sam. 2:10). Explaining the reason why they used God’s providence, he adds: “and he will exalt the horn of his Christ” (1 Sam. 2:10). And besides this, he teaches not to rely on wealth, nor on wisdom, nor on power, but to trust in the One Who is able to give life and send death, to change success into failure and prosperity into misfortune. What Anna said: “Bring forth seven unfruits” (1 Samuel 2:5) foreshadows the multiplicity of the Church; because the number seven signifies multitude; It revolves all the time in seven days, and the children of the Church filled the universe. And many children are exhausted. Judea, which had many children, gave birth to many prophets and righteous people, is now suffering from infertility. Question 4. What generation was the High Priest Eli from? From Ifamarov; but for the vices of the children of Eli, this entire family was deprived of the high priestly dignity. History shows what lawlessness they dared to commit. Question 5: What is Efud? Aquila called it an elegant outer garment. But we, explaining the book of Exodus and the book of Judges, have already said that through him the Lord God revealed many unknown things. Question 6. Why did Samuel, while still a Levite, use the Ephud given to the High Priest alone (1 Sam. 2:18). It is likely that Eli, seeing the divine grace abounding in Samuel, and knowing that he was born unusually, promised before birth and raised in the divine tabernacle, as a holy Nazarene asked of God (which means the very name: Samuel), was awarded this honor while still very young. Question 7. Why did Eli suffer punishment for the children, although he gave them decent admonitions? (1 Samuel 2, 23 – 25) The iniquity of children required not weak, but the most severe and strong medicines. Therefore, after the first and second admonitions, who did not abandon their vicious life, they had to be expelled from the sacred enclosures: because they not only violated the law themselves, but also served as an example of lawlessness for others. since Eli preferred his nature to the Creator; then deprived of God-given grace. God announced this to him through the Prophet. For it is said: “Why did you look upon My incense and My sacrifice with a cold eye? and did your sons glorify you more than Me, to bless the firstfruits of all the sacrifices of Israel before Me? For this reason says the Lord God of Israel: Rekokh, your house, and the house of your father will pass away before Me forever: but now it is not so, says the Lord: Not like Me, but rather those who glorify Me will be glorified, and those who humiliate Me will be humbled” (1 Samuel 2:29, 30). Although, apparently, this prophecy only deprives the family of Eli of the high priesthood; however, it also implies the cessation of the entire Jewish priesthood. For it is said: Your house has been destroyed, and your father’s house will pass away before Me forever. The promise of the priesthood was not given to Ithamar, but to Aaron. Therefore, he pronounced judgment on their entire tribe. And the visible testifies to this. For after the Lord Christ was crucified, their church was destroyed, the Holy of Holies was emptied, and they were deprived of both the high priesthood and prophecy. This is also expressed by the following words: “These days are coming, and I will consume your seed, and the seed of your father’s house, and there will not be an old man in your house all the days. And thou shalt see the power that is in all; with it he will bless Israel, and there shall not be an old man in your house all the days" (1 Samuel 2:31, 32). He means: the power that is of God, who is the Son. For He Himself says: “I am He” (Ex. 3:14); and Jeremiah: “O Lord the Lord is He” (Jer. 1, 6). This does not befit any of the people, but only our Lord Jesus Christ, who according to humanity is called our Bishop. For it is said: “possessing... the great bishop who passed through the heavens, Jesus our Lord” (Heb. 4:14); and again: “It is not the imams, for the Bishop is unable to suffer our weaknesses, but was tempted in every way according to the likeness of sin” (Heb. 4:15). What was said: all the days is not suitable for mortal people who live for a short time. He called the holy Apostles themselves and those who successively accepted their teachings anointed. Therefore, this prophecy actually refers to the Savior Christ, but in a historical sense - to Zadok, who, descended from Eleazar, received the priesthood through Solomon. Question 8. How should we understand what is said: “before the lamp of God went out?” (1 Samuel 3:3) This word makes it clear that soon after evening, when people began to fall asleep, the Lord God appeared to Samuel. For they had the custom of lighting the sacred lamp in the evening, and in the middle of the night they poured oil into it. Therefore, the writer, wanting to indicate time, said: before the lamp began to go out. Question 9. Why did the God of all appear to Samuel, who was still very young? In denouncing the aged High Priest, the youth was honored with the Epiphany. Samuel was so young that he could not yet accept the teachings about God. Therefore, Eli, after the third calling, realizing that the one who calls is God, although he recognized it as unnecessary to say that the one who calls is God, nevertheless said: if he who calls calls, he says: “Say, my Lord, that your servant hears” (1 Sam. 3:9). However, God preferred such an age to gray hairs, and, leaving the one who lived ninety-eight years, and for forty years was awarded a special leadership, because he was both a judge and a High Priest, he talked with the little youth, teaching this how much better is gray-haired youth, adorned with virtue. Eli was obviously adorned by his own merits, but for the vices of his children he heard the sentence of his final destruction. His piety is made clear by the words he speaks. Firstly, he was not ashamed to ask the young lad to retell what God had told him, even with an oath and spells he obliged him not to conceal anything from what was revealed to him. And then, having learned the verdict pronounced about him, Eli uttered a praiseworthy word: “The Lord is the one who will do good before Him” (1 Sam. 3:18). Even after learning that his sons were killed, the father and the elder endured this not without courage; but having heard that the Icon had also been taken captive, he “fell from the throne” (1 Samuel 4:18), and from an excess of sorrow he accepted the end of his life. Question 10. Why did God allow the ark to be taken captive? This event brought two benefits. It taught the Jews that those who live according to the law must trust in the Providence of God, but the lawless cannot hope either in God or in the inviolable ark. For why did the lawbreakers take the ark, within which the law was placed, to help them? So the Jews received this benefit from this. And the foreigners, who were afraid when the Jews exclaimed when the ark appeared, and who neglected the ark after the victory, even dedicating it to their idols as spoils of war, experienced the power of God. For at first they saw that their own god had fallen before the ark, and, as it were, offered him worship. Then, having installed their god again, the next day they found that it had been crushed and had lost all its extremities. And after this, without deigning to recognize superiority, and without paying due respect to the ark, they were subjected to various diseases. For, as seventy interpreters translated, they were smitten in their seats (1 Samuel 5:9), and as Aquila translated, they had gangrene 1. Joseph shows that they suffered from diarrhea. And let no one recognize these different presentations as disagreement. For diarrhea was followed by a disease of the seat, the frequent eruption inflamed the erupting parts of the body, and over time the inflammation turned into gangrene. The foreigners suffered this disease of their seats because they wickedly dedicated the divine ark to a false god. The inhabitants of Azoth were the first to suffer this punishment. And the Gethians, thinking that the disease was not sent from God, but came from some infectious disease, moved the ark of God to Gath, but were immediately subjected to the same disasters. What was said: “Hathea made for herself seats of gold” (1 Samuel 5:9), other translators translated it as follows: “and their seats were set on fire.” When the Getheans attempted to move the ark to Ascalon, the inhabitants of Ascalon resisted, fearing the punishments sent down from God. Then, since not a single city dared to accept the ark, they left it outside the villages in the open air. For the writer shows this when he says: “And the ark of God was in the village of the foreigners for seven months” (1 Samuel 6:1). because they thought that when the ark was outside the villages, they would then be freed from the executions sent by God; then God and the Master imposed punishment on inanimate creatures. For he sent a multitude of mice into their vineyards and fields, which destroyed all their fruit. And he taught that He also sent various plagues to the Egyptians. And that the memory of these executions was fresh is evidenced by what the foreigners said. For during the battle, when they saw the ark, they were filled with fear and cried out with weeping: woe to us, whoever will deliver us from the hand of this mighty God. This is the God who smote Egypt with all kinds of plagues” (1 Samuel 4:8). Yes, and after experiencing the disaster, the priests and their prophets said to them: send away the ark with gifts, “may the Lord God of Israel ease His hand from you, and from your gods, and from your land. And why do you burden your hearts, as Egypt and Pharaoh burdened their hearts? Didn’t you just quarrel and let His people go and rest?” (1 Sam. 6, 5, 6) But the wicked, having given this advice, and showing the powerlessness of their gods (because God first crushed the gods themselves, then punished those who worshiped, and finally sent mice to the growth of the earth), they set out to find out by experiment whether the disaster was sent from God, or whether it befell them by chance. For, having prepared a new chariot, they harnessed into it two horses that had recently given birth, separated from the calves, and placed on it both an ark, and as a gift to the punishing God, five mice made of gold and seats according to the number of five cities. They put the gifts into a vessel, which seventy interpreters called: voergaz 2, and Joseph calls it a box. Having left the Kravs at the crossroads without one ruling over them, they looked in anticipation to see whether the Kravs would return to the lowing of the calves, or would deviate to another path, leaving the one that leads to the Jews, so that in both cases they would recognize the kivot as powerless, and if the Kravs, abandoning all other paths and neglecting their own calves, would go to the land of Israel, to recognize that the disasters that befell them were indeed from God. Therefore, they followed the ark from afar, and not before they left, as the Jews who lived next door, seeing an extraordinary thing - a chariot not driven by man, because the ark was both a burden and a guide, joyfully came out to meet, and were surprised at God's victory. Question 11. Why did God punish the Jewish people after returning the ark? History has clearly shown this. For he says: “The sons of Jehoiachin did not rejoice in the men of Behosam, because they saw the ark of the Lord: and you killed seventy men among them, and fifty thousand men from the people” (1 Sam. 6:19). The sons of Jehoiachin, as wicked and serving idols, were dissatisfied when they saw the ark, and very rightly suffered punishment; The people were punished because they did not want to go into danger for the sake of the icon, leaving it with foreigners for seven months and not going to war for it. Therefore, the Lord God, having shown that He had no need for their complicity, also showing what kind of honor was given to him by the evil foreigners, punished the Israelites as more evil than the foreigners. But when the Bethshemites, being afraid, sent the ark away from them, saying: “Whoever is able to go before this holy Lord” (1 Sam. 6:20), Aminadab received it with zeal; then God filled his whole house with blessings. And that the people wickedly neglected the ark is evidenced by subsequent events; because the divine Samuel exhorted the Jews “with all my heart... turn to the Lord, take away... strange gods and forests from among them” (1 Samuel 7:3). And the word: “oak groves” Akila translated: Astarof, that is, the idols of Astarte. Aphrodite is called Astarte, giving her this name from the star; because, according to the legend, she is given the morning star. Question 12. Why, when God commanded by law that Divine services should be held in one place, did Samuel create an altar? (1 Samuel 7:17) The sacred church had not yet been built, and they served God in different places. However, from this we know that God limited the Divine service to one place, knowing the inclination of the people towards wickedness. For for pious people and those who understood the purpose of the law, every place was sanctified for the service of God. So the great Elijah, when according to the law he called everyone to himself in the divine church, created an altar and made a sacrifice at Carmel. Question 13. Why was Samuel not punished for the iniquities of the children? (1 Samuel 8:3) Their deeds were unjust, but not wicked. They did not dissolve marriages, and with such lewdness they did not dishonor the divine tabernacle, nor did they separate the firstfruits of the sacrifice from their womb, thus perverting the rite of sacrifice. History accuses them only of bribery; but the Prophet did not know this either, because he lived far from them. Samuel had residence in Armafem; and his children lived in Beersheba. Question 14. Why did Samuel grieve when the people began to ask for a king? (1 Samuel 8:6) Because this request was contrary to the divine law. The Lord God was for them both God and King, and the Prophet was His first servant, like a guardian, or a military leader, or a ruler of the people. God made this clear, saying to Samuel: “Listen to the voice of the people, for they have disgraced you, not you, but Me, so that Me should not reign over them, according to all their deeds that Me have done, from Him this day I brought them out from Egypt to this day,” etc. ((1 Samuel 8, 7, 8). Question 15. Why did the writer call Saul a “good man”? (1 Samuel 9:2) This testified not to Saul’s spiritual valor, but to his appearance and stature. He confirms this very thing: among the sons of Israel there was no greater blessing than he, from the top down to the highest in all the earth. Question 16. Others say that Samuel prophesied for money, concluding this from what Saul said: “Behold, let us go, and what shall we bring to the man of God, for bread has become scarce...with us”? (1 Samuel 9:7) This is an indication of Saul's assumption, and not of bribery of the Prophet. Saul thought that it was necessary to bring something to Samuel, as the leader and the Prophet, but he did not bring anything, meanwhile he was received with great favor. And the Prophet’s unprofitability is shown by his words spoken to all the people. For he says: “Which one of you took food from a calf,... or from whom did I force you, or from whom I oppressed, or from someone’s hand did I receive a bribe or a promise, and I closed my eyes to him? Tell me, and I will return it to you” (1 Samuel 12:3). And these words of the Prophet are confirmed by the testimony of the people. Question 17. Why was the Prophet called a seer? (1 Samuel 9:4) Because he foresees the future. This word is used not about bodily eyes, but about spiritual vision. Word: Vama (12) Aquila translated: high, word: “Habaa” (1 Samuel 10:26) – Hill, word: “strangers” (1 Samuel 9:13) – invited to the feast, and word: “shoulder” (1 Samuel 9:24) – leg. Samuel offered his shoulder to Saul, as he who had to reign and be exposed to dangers for the people. For he added the following: this is the testimony; “Set this food before you, for the people have presented it to you as a testimony” (1 Sam. 9:24). Question 18. Why did Samuel kiss him after anointing Saul? (1 Samuel 10:1) By this he communicated to Saul the grace that abided in him. For the Lord, blowing on the Apostles, said: “Receive the Holy Spirit” (John 20:22), because we have all received from His fullness. Thus the Prophet kissed the anointed King in order to communicate to the King the grace dwelling within himself. Question 19: Why did Samuel give Saul many signs? (1 Kings 10, 1 – 8) I saw that Saul hesitated and confessed his poverty. For he said: “Am I not the son of the man Jeminea, the least of the scepters of the tribe of Israel? and my fatherland is smaller than all the fatherlands of Veniamin? (1 Samuel 9:21) Therefore, Samuel confirms the promise of royal power to Saul with a prophecy about everything, and firstly about those who bring him the news about donkeys, then about those who go to Bethel to worship God. For he says: “And they will ask you about peace, and they will give you the firstfruits of bread, and mix it with their hands” (1 Sam. 10:4). After this, he prophesies to him about the face of the Prophets, about the host of those rejoicing with them, playing pipes, nozzles, harps and tambourines, and about how the grace of the Spirit that came out from here will make him prophesy. Question 20. What does it mean when it is said: “God change his heart to another”? (1 Samuel 10:9) Since Saul was a peasant who knew only how to cultivate the land; then God, having anointed him king, gave him royal wisdom. Question 21. What does it mean when it is said, “prophesying from the end”? (1 Samuel 10, 13) Saul did not constantly have a prophetic gift in himself, but he prophesied at this time as proof and manifestation of a spiritual gift. Thus, the seventy elders whom the great Moses chose, immediately after their election were granted prophetic power, and after that, although they almost did not prophesy at all, nevertheless, being wise by the divine gift, they resolved the people’s perplexities. Question 22. Why did Samuel, having anointed Saul, and hearing from the God of all that he should be made king, commandeer the tribes to cast lots? (1 Samuel 10, 17 – 21) Those who lived wickedly did not believe God’s Prophets. Therefore, so that they would not think that the sentence was made by human mercy, Samuel ordered the casting of lots. Then, when the lot fell on the tribe of Benjamin, and was divided into generations, houses and husbands, the lot fell to Saul. And how Saul tried to hide (for he saw that the power exceeded his dignity); he was indicated to the Prophet by God, and his election was confirmed by all the people. Question 23: Why did Nahash the Amanite gouge the right eye of the Israelites? (1 Samuel 11:2) Wanted to make them incapable of war; because with the left hand the one holding the shield covers his left eye, and the right one looks at the enemies. Therefore, someone deprived of his right eye can easily be captured by enemies. Question 24: Why did God give Saul as the first king of Israel? Because they asked to appoint a king for them for success in battles, and not for the sake of piety, so that he would instruct them in the Divine; then God chose the one who was tallest in stature; since they were surprised not at spiritual prowess, but at physical growth. Question 25. Why did the Prophet, having gathered the people, remind them of his own rule? (1 Kings 12, 1–3) Being a judge, the Prophet resigned his power and transferred it to the king. Therefore, it was very opportune to talk about his affairs, and did so that the people recognized his rule as praiseworthy; and with this he taught that that power was legitimate. Question 26. How should we understand what is said: “the son of one year Saul, when he began to reign”? (1 Samuel 13:1) Symmachus expressed it this way: Saul’s one-year-old son upon his accession. And this means the spiritual simplicity that Saul had when he was elected to the kingdom. But Saul did not use it for long. Therefore, the writer added: and he reigned for two years over Israel, that is, he reigned with spiritual simplicity for two years, and then, having strayed into wickedness, he was deprived of God’s grace. Therefore, the rest of his reign is counted as the reign of Samuel. Question 27. How should we understand what is said: “Jonathan defeat the camp of the foreigners on the Hill”? (1 Samuel 13:3) The foreigners, having defeated the Jews, placed protective guards in more fortified places. Therefore the writer called this guard a camp. Jonathan beat her. The words: the rabbi rejected - Akila translated: let the Jews hear. Question 28. What does it mean when it is said: “And you waited seven days according to the testimony according to what Samuel said”? (1 Samuel 13:8) Samuel gave a commandment to Saul to wait for him seven days, and then, after making a sacrifice, take up arms. Saul, seeing the foreigners gathered, did not wait for the Prophet, as he commanded. Why did the Prophet, having found him already making a sacrifice, give him a very severe reprimand and foretell the loss of the kingdom. For he said: “The Lord will seek out a man after His own heart, and the Lord will command him to be a ruler... because you have not kept the great commandment of the Lord” (1 Samuel 13:14). From here the valiant Stephen borrowed what he said: “I found David the son of Jesse. a man after My heart, who will do all My desires” (Acts 13:22); because the divine Samuel foretold this prophetically. And the word: “Hawaii” (1 Samuel 13:15) Akila translated: the land is in Savaim, in the valley of the chamois. Question 29: For what reason did the Israelites not have iron? (1 Samuel 13, 19) The Philistines, having defeated the Israelites, took all their iron and forbade them to acquire it again. Why were agricultural implements prepared by the Philistines? Word: tooth 3 Symmachus translated: coulter, and Aquila: plow. They also called the shekel statir; the weight of a shekel was half an ounce, and the price was twenty ovols. Question 30. Why did Jonathan, intending to attack the enemies, give his armor bearer some signs? (1 Kings 14, 8 – 11) Not in the form of fortune telling, but as a believer, he wanted to know God’s will, and he suggested to himself the signs of God’s will, namely: if the enemies call to themselves, attack them with the confidence that God is clearly cooperating. For Jonathan said the following: “Let us go up, because the Lord has delivered them into our hands: this is a sign for us” (1 Sam. 14:10). If, he says, “they say to us: tarry there..., we will not go to them” (1 Samuel 14:9). And that in trusting in God he betrayed himself into obvious danger, his words testify to this. For he said: “Let us go into the camp of these uncircumcised, no matter what the Lord does to us, because it is not convenient for the Lord to save many or few” (1 Samuel 14:6). These are the words of a soul that has placed its trust in God. And Jonathan, with such hope, was not deceived in his hope. For, attacking immediately, shooting an arrow, throwing stones, he threw the enemy camp into confusion, because the enemies, being gathered from different cities, did not recognize each other and killed each other, and one treated the other as an enemy. Saul, seeing this from afar and foreknowing victory through the priestly robe, himself rushed towards the foreigners, and then seeing that the enemies had fled, foolishly and extremely imprudently imposed an oath on the one who would taste food or drink before evening. Question 31. If Saul imposed the oath foolishly; then why did God confirm it? For when Saul asked whether he should fight, God did not give an answer (1 Sam. 14:37). God, firstly, rebukes Saul, who swore foolishly, and then teaches him not to neglect such curses. Here, although the intention was pious, and the oath was given for the glory of God, it was necessary to take into account the work of those fighting, as well as the fact that, probably, those tired of labor would be tormented by thirst, and would be forced not to fulfill what was required by the oath. This is what happened to the wonderful Jonathan; he broke his oath without knowing about it; because already after tasting the honey I heard about the oath given by my father when others announced it. However, although ignorance served as his justification, his very life was in danger, and he was delivered from death only through the fair intercession and zealous petition of the people. Question 32. How should we understand what was said: “he repented because he anointed Saul to be king”? (1 Samuel 15:11) We have repeatedly said that God’s repentance is a change in God’s economy. For example: God commanded that Saul be elected to the kingdom based on his physical goodness, but not because He Himself enjoys bodily growth (He is the Creator of both tall and short), but to please the people, who looked at everything only with sensual eyes. And that God often prefers short people to tall and young elders, witness this Zacchaeus, who, being small in stature, received the Lord into his home; - witness Samuel, who, being young, was honored with the Epiphany; - witness David, preferred to brothers who were larger and older. Having desired to establish this David as king, and for his seed to preserve the kingdom, for the sake of the King of creation who had to be born from him according to the flesh, and turning the word to people, God used a human image of speech and said: I repented, as I anointed Saul to the kingdom. when it should be said: I want to give the royal power to another, and deprive Saul of his dominion. Question 33. Why did God deprive Saul of his kingdom for the cause of philanthropy? God foresaw his future crimes, malicious intent against benefactors, beating of priests, breaking oaths, turning to a ventriloquist. But even one violation of the commandment about the Amalekites was enough to subject Saul to decisive punishment. For this short-sighted man should have realized that one drop of God’s love for mankind overcomes all human kindness. But when God commanded to punish, this pitiful one took pity; and when God pronounced the sentence of death, he was believed to give life; and when God did not order that any of the spoils of war be used, he took for himself fat sheep and oxen from the herds, and the best of everything else. Having himself cast a spell not to take food or drink to anyone, he wanted to put to death the one who had broken this vow out of ignorance; and when the God of all cast a spell on the Amalekites, not for their wickedness, but for hostility towards the Israeli people, he took for himself not a small thing, but a large part of what the spell was placed on; Akharov’s example did not calm him either. Therefore, his sin is not small, but very great. The prophet reminded him of the words he had spoken before his accession to the kingdom, saying: “Thou art not small before him, that thou mightest become a leader from the scepter of Benjamin, the least of the tribes of Israel”? That is, didn’t you say: “I am the husband of Jeminay, the smallest tribe of all the tribes of Israel”? (1 Samuel 9:21) However, the Lord anointed you king over all Israel, “and the Lord sent you on the way” (1 Samuel 15:18). Then the Prophet says what commandments he gave to Saul, and how he transgressed them, rushing for self-interest. For what served to condemn him was not so much illegal mercy as gluttony, covetousness, and the passion of avarice, enslaved to which he violated the commandment. But Saul used Adam’s word, for he said: “I listened to the voice of men” (1 Samuel 15:20). This is what Adam also said: “Woman, even as you gave with me, you gave me from the tree and died” (Gen. 3:12). And since Saul said that he had taken oxen and sheep for sacrifice, he heard from the Prophet: Behold, the Lord does not desire burnt offerings and sacrifices, rather than obedience to the voice of the Lord. This obedience is better than sacrifice, and submission is better than the fat of a ram. For sin is enchantment, and grief is untruth, and Teraphim bring illness and labor 4 . Because you have humbled the word of the Lord, “the Lord will humiliate you, so that you cannot be king in Israel” (1 Samuel 15, 22, 23). The word Teraphim Akila translated: helpfulness and mutual acceptance. And the word: enchantment, I think, indicates the foolishness of some. For, probably, others considered it a bad omen that the winner should not take advantage of the spoils. The word: Teraphim is placed instead of the word: observation. For just as Ehud was dedicated to God, and through him it was given to those who inquired to know what to do; Thus, through the Teraphim, idolatrous prophecies were announced. For, in likeness to Ehud, Teraphim was dedicated to idols; and we spoke about this more clearly in the book of Judges. And according to the translation of Aquila, it can be understood differently, that is, God is pleased with the fulfillment of commands, and not with the offering of gifts, because serving contrary to His will is unpleasant to Him, and it prepares disasters. Teaching that the decree of God is unchangeable, the Prophet added: “He will not be converted, but the Holy One of Israel will repent, for he is not like a man, so that he should repent” (1 Samuel 15:29). In this place we should understand the meaning of the word: I repent. Question 34. Why did the Prophet slay Agag? (1 Samuel 15, 33) That's why Phinehas Zamri. For everything commanded by God is godly. Question 35: Why was the Prophet afraid when he received the command to anoint David? (1 Samuel 16:2) Because he was not only a Prophet, but also a man. If the Master of the Prophet, our Lord Jesus Christ, preparing to accept saving suffering, proved human nature to be afraid; who will be so free from infirmities as to reproach the fearful Prophet? Question 36. Others dare to reproach God for allegedly teaching the Prophet a lie; for he says: “Take a young woman from the oxen in your hand, and say, I am going to devour the Lord”? (1 Samuel 16:2) But this is not a lie; because the Prophet actually performed the sacrifice. Therefore, he was told to hide the main matter and point out the subordinate matter. Question 37: Why did the Prophet not know God's chosen one? (1 Samuel 16:6) Because there was not God, but man. To know everything is characteristic of God; It is enough for a prophet to know what God reveals to him. On the other hand, the Prophet’s ignorance revealed God’s determination. If the Prophet had addressed David directly; then they might suspect that he did this out of some prejudice. since he proceeded to the first, and to the second, and to the third until the seventh; then we knew that He who rejected the first and chose the last is God. If, after such an election, the brothers gave place to hatred when they saw David in the regiment; what would not have been done if the election had been accomplished in a different way? Question 38. How should we understand what is said: “The evil spirit from the Lord oppressed Saul”? (1 Samuel 16, 14) When the Spirit of God departed from Saul, the evil spirit took its place. And from this we learn to cry out with David: “Do not take Your Holy Spirit from me” (Psalm 50:13). Thus, when the Apostolic grace left Judas, “the devil entered into him” (John 13:27). Question 39. Why, when David played, the evil spirit remained inactive (1 Samuel 16:23). Because David received the grace of God's Spirit; then when this Spirit acted through David, the evil spirit remained inactive. Question 40. What does it mean when said: Ersuva will you take them? 5 Symmachus translated: what they need, you will find out, and you will find out their intention. Question 41. Why does Saul, when everyone refused to go to single combat with Goliath, hold back David, who zealously wanted to enter into this matter? (1 Samuel 17:33) David was then a youth of fifteen or sixteen years old; because he died at the age of seventy, and reigned for forty years: why did he have thirty years when Saul was killed; and before this it was said that Saul, after a two-year reign in accordance with the law, lost divine grace, and therefore spent the rest of the time being at enmity with David. However, David convinces Saul not to doubt victory. For he was forced to tell how, while tending sheep, he strangled a lion and an attacking she-bear. And it will be, he says, that this uncircumcised foreigner is one of these: “Shall I not go and smite him, and take away the reproach of Israel this day? For who is this uncircumcised man, who destroyed the army of God and lives?” (1 Samuel 17:36) that is, someone who lives evilly is no different from animals and is deprived of God’s help. David added this: “The Lord, who took me out of the mouth of the lions, and from the hand of the bear, will take me out of the hand of this uncircumcised foreigner” (1 Sam. 17:37). Having rushed forward with this faith, David was not deceived in his hope, but defeated an unarmed armed man, a shepherd of sheep experienced in battles and victories, small and young, magnified by such great stature. For it is said: “And Goliath saw this, and he was dishonored; because the bodily eyes were similar to the spiritual ones, and the latter had keen vision and contemplated the invisible. Why did David say: “I come against you in the name of the Lord of hosts, the God of the army of Israel, whom you have humiliated this day. And the Lord will put you in my hand this day, and I will kill you, and I will take your head from you, and I will give your body and the bodies of the host of the foreigners on that day to the birds of the air and to the beasts of the earth... And all this assembly will understand that the Lord saves not with spear nor with sword, but for the Lord’s battle, and the Lord will deliver you into our hands” (1 Samuel 17, 45 – 47 ). Entering the battle, David prophesies and predicts the knowledge of the universe. For he says: “The whole earth will know that the Lord is God in Israel” (1 Sam. 17:46). The mouth prophesies, and the hand strives valiantly, and kills the foreigner with a stone, because David sings a song from him according to the flesh, the Stone that was cut off. For he says: “The stone that was carelessly built, this quickly became the head of the corner” (Psalm 117:22). Using the sword of a foreigner, David cut off his head, prescribing the victory of Him who came from him according to the flesh. For the devil, having nailed our Lord to the cross, was overthrown by the cross and deprived of power. And how, after the victory won by David, Israel the army struck a horde of foreigners: thus, after the destruction of the devil by God our Savior, those who believed in Him put the army of demons to flight. Question 42. How did David, not yet living in Jerusalem, bring the head of a foreigner into it? (1 Samuel 17:54) It is true that Jerusalem was still inhabited by the Jebusites. But David, wanting to frighten them, showed them the head of the great warrior. Question 43: How did Saul not know David? (1 Samuel 17:55) This must be understood by assuming one of two things: either that Saul, in a state of frenzy, did not recognize the one playing the harp; or that hatred prompted him to find out exactly where David was from. Question 44. What kind of clothing is called mandia 6? (1 Samuel 18:4) A type of outerwear. I think that this robe is Arcadian, or what many call mandia. For where seventy interpreters expressed that the one who brought Elijah the news of the murder of his sons had torn vestments on himself (1 Samuel 4:12), there Aquila said: a torn mandia. And the king of the Ammonites cut off the beards of those sent to him by blessed David and cut off half the mandia to the girdle of their loins (2 Sam. 10:4). Question 45. What do the words mean: “love the soul of him who loves him”? (1 Samuel 20:17) Aquila said: according to his liking. This is also commanded by the divine law: “thou shalt love thy sincerity as thyself” (Matthew 22:39). Question 46. How should we understand what is said: “an evil spirit attacked Saul, and prophecy in the midst of his house”? (1 Samuel 18:10) False prophets, possessed by an evil spirit, become like madmen. Saul came to this state, tormented by a demon. The writer did not use the word prophecy in its exact meaning; just as false prophets were called prophets, and false gods were called gods. But just as Saul was deprived of divine grace, so David was generously enriched with it. And although he tamed the fury of the demon with his singing, he could not stop Saul’s hatred. The more good deeds were shown to Saul, the more eager he was to kill David. Throwing a spear at him and striking past him, although he realized that “the Lord would be with him” (1 Samuel 18:12), he nevertheless continued to be at enmity. About David, the Divine Scripture says that “he was... understanding in all his ways, and the Lord Almighty was with him” (1 Samuel 18:14). This is what it called the All-Holy Spirit, because David was vouchsafed this grace. Question 47. Why did Saul, jealous of David and extremely hostile to him, promise to give his daughter for him? (1 Samuel 18, 17) History has shown his intention. For he says: Saul said, “Let not my hand be upon him, but let the hand of a foreigner be upon him” (1 Samuel 18:17); and again: “I will give him this, and he will be offended, and the hand of a foreigner will be on him” (1 Samuel 18:21). So, the marriage was intended to be done out of malice and not out of good intention. Question 48. Why did Saul demand not heads, but circumcisions? (1 Sam. 18, 25) Driven by evil thoughts, he assumed that David, having killed one of his fellow tribesmen, would bring their heads, and therefore ordered to bring circumcision, because circumcision made it possible to see a foreigner. He arranged this whole thing, preparing the death of his benefactor. He did not value good deeds and did not respect oaths. For he swore to Jonathan that he would not kill David. It is said: “And Saul swore, saying, As the Lord liveth, because David shall not die” (1 Samuel 19:6). Question 49. How should we understand what is said: “a waste burial..., and a goat’s liver”? (1 Samuel 19:13) Akila word: vain burial translated: image, goat liver - many clothes and bundles of hair. because Saul, who swore, broke his oath and threw a spear at David, and he, dodging the blow of the spear, retired to his house; then Michal, knowing the evil intentions of her father, advised David to flee, and let him down through the window, and made his bed look like he was lying on it sick, putting a lot of clothes on it, and putting bundles of hair under the clothes, as if in the semblance of a head. And others by images meant the image of David himself, and believed that it was covered with clothes, except for a few parts of the face; a goat's liver was also added to give probability to everything visible; for they say that the liver of a goat remains moving for a long time. But Saul was so persistent in his intention to kill David that, even after learning about his illness, he ordered him to be brought to him to put him to death. Having learned about his flight, like hound dogs, he pursued his tracks. Question 50. Why did those sent by Saul to David and Samuel prophesy, and finally he himself prophesied? (1 Samuel 19, 20 – 23) The Lord has different methods of capture. He catches some through people, and draws others into the trap through His blindness; this is what happened under Elisha; He caught these with prophetic grace, and thereby prevented the killing of David. But this did not tame Saul’s murderous heart. Saul sent for David twice, and, having again learned that divine bonds were imposed on those sent, added, as it is said, to send others (1 Samuel 19:21). since these also were kept by grace; then finally he went on his own. But he also experienced these same bonds of philanthropy. However, although Saul prophesied, he did not like others; because he was unworthy of grace, and therefore, having taken off his clothes, he lay there all day; and this meant the taking away of his kingdom. Question 51. Why did Jonathan, intending to inform David about his father’s evil intentions, inform by means of arrows or spears? (1 Samuel 20, 19 – 40) Others say that because of the servant who was present, so that he would not know the news being conveyed. But it was not difficult for Jonathan to get along with David himself and alone. Therefore, what Jonathan did has a different purpose. So that, when informing his friend of his father’s decisive intention to kill David, without making this obvious, Jonathan pretends to be shooting, and in words addressed to the servant, but having an agreed upon meaning, informs David of the threatening death. Having sent the squire with arrows to the city, he explains what was said, advises David to flee, foretells his possession of the kingdom, and confirms the covenant of friendship with oaths. It is said: you will triple 7, that is, “you will delay three days” (1 Samuel 20:19). Indeed, on the day of the new moon, Saul, thinking that David refused the feast because he had bodily uncleanness and did not perform the rite of purification, remained silent. And without a word, as it is said, Saul was nothing on that day, saying to himself: “I see an opportunity to be unclean, because I was not cleansed” (1 Sam. 20:26). The next day he asked: “Why did not the son of Jesse come either yesterday or today to eat” (1 Sam. 20:27)? And on the third day Jonathan told David outside the city what had been said above. It is said: “I will triple” (1 Samuel 20:20), that is, I will shoot three arrows. And the word: Amatara 8, as I found in the interpretation of Hebrew words, also means that among the Greeks τάφρος, among the Romans fossatum, and among the Syrians: the target at which those practicing shooting usually shoot arrows. And Aquila translated the word Arghun 9 (1 Samuel 20, 19, 41) as inclining to the south. But I think that some place is named that way. For history says: “And David arose from Ergab, and fell on his face to the ground” (1 Sam. 20:41). Question 52. How did David agree to eat the consecrated bread? (1 Samuel 21:6) And then he was not subject to censure for this, and the Lord in the Holy Gospel (Luke 6:3,4) showed that he was not subject to accusation; because he presented this event as a justification for the disciples. But having tasted what was provided only to the priests, David prefigured that mysterious meal that is now offered to all the pious. For it is not only those who are sanctified who partake of the Master’s body and blood, but also all who have received holy baptism. Question 53. What do the words mean: if “this way is unclean, then today a vessel will be sanctified for my sake”? (1 Samuel 21:5) To the priest’s question: did David keep himself clean that day? - He said that they observed cleanliness for three days, and added that, because of the path ahead, it was necessary for him to taste sacred food in order to, strengthened by it, complete the task ahead. The writer used the word: βέβηλος (unclean) (1 Samuel 21:4) not to mean uncleanness, but in the sense that the loaves are not consecrated 10. For that which is reserved for the priests is pure and holy, but that which is reserved for all others is unclean. Therefore, Aquila, instead of the word: unclean, used the word: worldly. David seemed to say this: although I am not a priest, I have nevertheless been granted prophetic grace. This, I think, he expressed in the words: the vessel will be sanctified for my sake, because its vessels and its weapons are a spiritual gift. Question 54. What does it mean when it is said: “Nezar 11 was kept before the Lord”? (1 Samuel 21:7) This word, as I found, is translated in the book of Hebrew words: an easy test of tightness. Therefore, it is clear that Doik was tormented by some demon, or possessed by an illness, and therefore resorted to the divine tabernacle. But this evil man not only informed Saul about everything that was said and given by Abimelech, but also killed all the priests (1 Sam. 22:18). And this murder is more wicked than all the other sins of Saul. When God commanded the end of the Amalekites, Saul spared not only Agag, but also the sheep and oxen, and vineyards, and everything else worth anything. But moved by anger alone, he not only killed the priests, but also destroyed their city with all its inhabitants, ordering that neither children, nor infants, nor women should be spared. The Tsar’s squires are worthy of praise because they did not agree, on the Tsar’s orders, to defile their hands by killing the priests. Only Doik dared to commit this evil murder, and put three hundred and fifty priests to death. To further accuse Doikov, the writer adds: “all who wear the efudah” (1 Sam. 22.18); because those who were killed were not Levites, but were descended from the root of the high priest. Question 55: Why did David pretend to be subject to seizures? (1 Samuel 21, 13 – 15) Fleeing from Saul, he retired to Gath; for he did not imagine that he would be recognized there. And when he saw that the inhabitants of Gath recognized him as the very one who had killed their defender, then, pretending to be frantic, he avoided mortal danger. Divine Scripture makes it possible to see his piety; because he always, having first questioned the Lord, entered into battle and stopped the matter. So now, having realized that Saul was approaching, having learned about his stay in Keilah, he asked whether those he had saved would betray him, and having received the answer that they would betray him, he moved to another place. The words: “idosha, or even hothu” 12 (1 Samuel 23:13) mean wandering; because they lived either in Judea or in the desert. “And David sat in Maserem in the wilderness” (1 Samuel 23:14). Other interpreters translated this: in fortified caves. Meanwhile, Jonathan clearly showed the ardor of his affection for David. When his father was plotting to kill David and wanted to catch him, Jonathan did not endure the torment of love, but coming to where David lived and encouraging him with the prediction of his accession to the kingdom, he again confirmed the previously concluded covenant of friendship. Word: keni 13 (1 Samuel 23:15, 16) Aquila translated the forest. The word: Givaad is a hill, and the expression: in the submissive desert 14 (1 Samuel 23:24), - on the plain. The Lord showed his care for David. When Saul was preparing to catch him, he prevented the rush against David with the invasion of foreigners; because Saul, having learned about the invasion, returned back (1 Samuel 23, 27, 28). Question 56. How should we understand what is said: “Saul went into the cave to relieve himself of his burden” (ὰνα σκευάσασθαι)? (1 Samuel 24:4) Seventy was translated modestly. Aquila expressed this more clearly and says: “he entered to be emptied.” And Joseph expresses himself: “for a natural eruption.” The cave was quite large; because she placed David and those hiding with him inside herself. In this case too, the divine David showed his characteristic wisdom. When those who were with him tried to kill Saul, he did not allow the murder, saying: “I am not of the Lord, if I do this commandment to my master Christ the Lord, that I should lay my hand upon him, for the Christ of the Lord is” (1 Sam. 24:7). But he cut off Saul’s garment as a denunciation of his malice, and as proof of his own wisdom. History has shown us the strength of wise reason; it is said: “David’s heart trembled, like the cutting of a garment” (1 Sam. 24:6); that is, he only allowed the assassination attempt to extend to this point, but forbade it to go further, but with meek words he tried to heal hatred and quench anger. For he says: “Why do you listen to the words of men who say: Behold, David seeks your life? On this day your eyes saw that the Lord had betrayed you in my hand, and did not want to kill you, and spared you, and said: I will not lay my hand on my Lord, for this is the anointed of the Lord,” and my father (1 Samuel 24:10, 11). Who would not praise the virtues of the Prophet? He who was chosen for the kingdom called the one who plots evil as father and master, and the Christ of the Lord who is deprived of grace; because he honored God’s appointment of Saul as king, which had already been canceled. To confirm his words, David showed a cry, so that Saul, having learned wisdom, would respect the good deed. This is what David said: “Understand and see this day that there is no malice in my hand, lower than contempt and wickedness, lower than those who sinned against you” (1 Samuel 24:12). Question 57. How should we understand what is said: “from the wicked will come transgression; “But my hand will not be on you”? (1 Samuel 24:14) David brought what was done against him to God's judgment. He said: “Let the Lord judge between me and you, ... but my hand will not be on you” (1 Samuel 24:13). Then he added a parable, and it expresses that sinning is the work of the wicked, and patiently enduring sins is the work of those who have learned to be wise. Driven by immeasurable humility, David calls himself a dead dog and a flea (1 Samuel 24:15), in order to soften his unyielding heart with an excess of humiliation. And Saul, amazed at this, recognized his good deed; because he said to David: “You are more righteous than me, for you have rewarded me with goodness. I rewarded you with evil” (1 Samuel 24:18). And the following words contain praise, and with praise they predict the possession of the kingdom; for Saul said: “I know that when I have reigned, I have become king, and therefore have the kingdom of Israel in your hand” (1 Sam. 24:21). Moreover, he asked that his family enjoy the same guardianship of David that he himself enjoyed. For he says: “And now swear unto the Lord, that thou shalt not uproot my seed after me, and thou shalt not destroy my name from my father’s house. And David swore to Saul" (1 Sam. 24,22, 23). Such is the weakness of anger! The leader of so many thousands begs the fugitive, and the one who came with many warriors asks the one fleeing to show him humanity. Question 58: Why did he who had shown so much generosity in dealing with Saul attempt to kill Nabal? (1 Samuel 25, 34) And Nabal enjoyed many benefits; because David, being with his shepherds in the wilderness, not only forbade his own to take anything that belonged to Nabal, but also prevented any damage that was threatened from others. This is what the shepherds declared to Abigail: “The men’s blasphemy has been very bad for us, I will not forbid us, as I commanded us, that all the days, we will run with them. And to us who live in the countryside, like a wall that surrounds us, night and day, all day long, we run with them tending the flocks” (1 Samuel 25:15, 16). This is David’s good deed, and the request was moderate and informing about the lack of necessary things. For it is said: “Let the children find grace before your eyes, for in a good day you come: let your hand find your son David” (1 Sam. 25:8). How are these words different from those spoken by those asking for alms? But this beastly man not only did not give anything, but added ridicule, saying: “Who is David and who is the son of Jesse? Today the servants are multiplied, every one going out from before his master” (1 Sam. 25:10). Therefore, David, remembering those good deeds, and having listened to these insulting words, went armed. For he reasoned that Saul still had a reason to be offended - both power and envy because of the kingdom assigned to David, and Nabal, having no reason for arrogance, slandered him with the most insulting words. Question 59. Why did David, having vowed to kill Nabal and all those with him, break this oath? An oath was a matter of righteous anger, and mercy was a matter of chaste reasoning. Heeding Abigail’s request, he quenched his anger; because it was better to break a formidable oath than to commit such a murder. Word: ifi 15 (1 Samuel 25:18) Aquila translated: sata. Gomor 16, as we learned from the prophecy of the divine Ezekiel, is equal to ifhi. The name Nabal translated into Greek means foolishness: this was explained by Abigail (1 Samuel 25:25) and the book of interpretation of Hebrew words. Aquila said this: Naval is his name, with him is waste. This translation has the same meaning; because through the waste and quenching of reason, the weakness of unreason finds itself. In the words: “For the Lord forbids you not to draw innocent blood from you, and to save your hand” (1 Samuel 25:26), Aquila expressed: “not to defile your hands,” that is, not to be filled with lawlessness by committing murder. In the words: “This will not be an abomination to you and a temptation to the heart of my lord” (1 Samuel 25:31) instead of the word: “abomination,” Aquila said: “hurt,” meaning remorse; and the word “Baruch,” he translated: “blessed is the Lord.” In what David said: “Blessed are you, who restrained me on this day from shedding blood, and from saving ... my hand” (1 Samuel 25:33), I assume the scribe’s error, because other translators expressed it: “so as not to be defiled,” i.e. do not become involved in a crime. And by Carmel (1 Samuel 25:2) Eusebius of Caesarea did not mean a mountain here, but one village, which is still called that way and is located south of Jerusalem, in which, they say, Nabal lived. Question 60. How should we understand what is said: “Saul slept in the lamp” 17? (1 Samuel 26:5) Lampina, like apina, is a kind of covered chariot. But Aquila, instead of lampina, said: in roundness; and this word gives the meaning that the king lay down among a multitude of people, and was surrounded by armor-bearers from everywhere; I think that this is closer to the truth. For it is said: “David spoke to Abimelech the Hittite, and to Abishai the son of Zerui, brother Joab, saying: Who will go up with me to Saul’s army” (1 Sam. 26:6)? These words show that the king slept among the army. However, David entered fearlessly and chastely spared the king, and although he found him shackled in sleep, he did not kill him himself, and prevented Abishai, who intended to do so. For it is said: he said to him: “Do not kill him, for whoever will stretch out his hand against Christ the Lord and be innocent” (1 Samuel 26:9)? Question 61. How should we understand what is said: “unless the Lord strikes him, or his day comes and dies,” etc.? (1 Samuel 26:10) The words: The Lord will strike him mean an execution sent from God, which both the firstborn of Egypt and the Jewish people suffered repeatedly in the desert, and Nabal of Carmel. And the words: his day will come mean natural death, which usually occurs from excess, or from deficiency, or from some excessive accumulation of juices in us. Death that happens in war is more accurately called violent; because those who are killed are those who are very strong in body. Wonderful David took a spear and a water vessel to further show the good deed he had done. Writers preach God's providence everywhere. Having said that you are a lover, he added: “for the sleep is sound, 18 the Lord attacked her” (1 Sam. 26:12). The sayings of the Prophet themselves are worthy of surprise; for they express his concern for the hostile king. David says: “As the Lord lives, as you are the sons of death, not keeping the Lord your king, Christ the Lord” (1 Samuel 26:16). And moreover, having said that “there is only one among the people who killed your master the king” (1 Sam. 26:15), he showed a spear and a vessel. When the deceitful and crafty Saul, recognizing the voice, said: “Is this your voice, son of David” (1 Samuel 26:17), the divine man answered him: this is my voice: I am your servant the Lord the king. Although he himself was anointed king, and spiritual grace passed to him, he nevertheless called himself a slave of one who was deprived of grace and thirsted for blood. Then he meekly reproaches Saul for wanting to kill him. “Why are you persecuting your servant, Lord the king? Why have you sinned? and what untruth is found in me? And now may the Lord my king listen to the words of his servant: If God encourages you against me, let your sacrifice be fragrant: and if the sons of mankind, these are curses before the Lord” (1 Samuel 26:18, 19). He also said the reason why he cursed them: “Because you have driven me out this day, you will not be established in the Lord’s lot, saying: Go and work for a strange god” (1 Samuel 26:19). They did not express this in words, but forced them to do it through their actions; because, expelling him, they brought him to the point of having to take refuge in the fortified cities of foreigners. David returned the spear and vessel to Saul, and left his judgment to the righteous Judge. Question 62. Why did the writer, having written above (1 Samuel 25:1) about the death of Samuel, mention it again? (1 Samuel 28:3) Intending to talk about the sorceress, he was forced to mention the death of Samuilova. Question 63. How should the story about the sorceress be understood? (1 Samuel 28, 7, etc.) Others say that the sorceress really summoned Samuel. But others have refuted this opinion and believe that the demon who deceives people showed Samuel’s image, and said what he often heard Samuel say, but did not know the time of Saul’s death. And I recognize the first opinion as blasphemous and evil. For I do not believe that those who call the dead can destroy anyone’s soul, and not just the soul of a Prophet, and such a Prophet. It is obvious that souls are in some other place, awaiting the resurrection of bodies. Therefore, it is very evil to believe that ventriloquists have such power. The other opinion shows more foolishness than wickedness. For, having attempted to refute the first blasphemous opinion, they imagined the prediction made to be false, and therefore attributed it to the demons who taught them lies. But I, reading the book of Chronicles, found that the one who wrote this story said this: “And Saul died for his iniquities, in the image of the lawless Lord, according to the word of the Lord, until he preserved him, and as Saul asked the sorceress, he asked, and Samuel the Prophet answered him. And not seeking the Lord... and kill him” (1 Chronicles 10:13–14). From this it is clear that the God of all, as He pleased, presenting the image of Samuel, pronounced the definition, since the sorceress could not do this, and God pronounced the sentence through opponents. For we hear, He says: “If he comes to a false prophet, the Lord will answer him” (Ezek. 14:9). So through Balaam he blessed the people, through the wicked soothsayer he predicted the future and proclaimed the salvation of the universe; and at the same time it was not the unclean spirit who spoke, but God’s and the all-holy Spirit acted. Since others represented the prediction as false, I consider it useful to briefly discuss this too. The writer said previously that “in those days the foreign women gathered together in their armies and went out from the brethren of Israel” (1 Samuel 28:1), “and they came and took up arms in Sonam: and Saul gathered together all the men of Israel, and took up arms in Gilboa. And Saul saw the army of foreigners, and his heart was afraid and terrified. And Saul asked the Lord, and the Lord did not answer him, neither in a dream, nor in a vision, nor in a prophet" (1 Sam. 28:4 - 6). He called those revealed through the efudah manifestations. “And Saul said to his servant, Seek me for a sorceress’s wife” (1 Sam. 28:7). So it is clear that Saul was looking for the sorceress when the Jews and foreigners took up arms in battle. And it is said: “When he saw the foreign army, his heart was afraid and terrified. Having come to the sorceress, and having heard the definition from God, he immediately fell, because he had not eaten all that day” (1 Samuel 28:20), nor at night, when he secretly left the army and went to question the sorceress. But on the advice of his wife, he took food, and by the end of the night he returned to the army. History shows this: “And you brought it before Saul, and before his servants, and he ate, and rose, and departed that night” (1 Sam. 28:25). Then at dawn there was a battle. Therefore, what was prophesied is true: “Tomorrow you and your son Jonathan will die, and the Lord will deliver you and the army of Israel into the hands of foreigners” (1 Samuel 28:19). The divine Samuel did not predict anything like this when he was still alive, but only predicted the taking away of the kingdom; made no mention of Jonathan either. And here he predicted his and Jonathan’s death, and the defeat of the people, and the victory of the foreigners. It is believed that many days passed between the prediction and the battle, and then the writer, as usual in Scripture, returned to the narration of this war. But they don’t want to understand that the writer, having already said before about Samuil’s death, speaks again after many stories. “And Samuel died: and all Israel mourned for him. and buried him in Armathem, in his city" (1 Samuel 28:3). I repeated this story, as I said, in order to begin the story about the sorceress. So he repeated the story of the war in order to show how the commanders of the foreigners forbade David to go with them to battle, how he, having come to Keilah, found it ruined, and having caught up with the Amalekites, won a decisive victory over them, and beat all but a few, and took away from them all the booty, both his own and what belonged to them. When the writer finished this story, he returned to the word about the war with foreigners, and told how Saul and Jonathan were killed. And the beginning of the second book of Kings also testifies to the times. For it is said: “And it came to pass when Saul died, and David returned having conquered Amalek, and David remained in Ziklaza for two days. And it came to pass on the third day, and behold, a man came from the army of Saul’s men, and his robe was torn, and dust was on his head” (2 Samuel 1, 1, 2), But I consider it necessary to briefly state what was said again. When the army of foreigners gathered, the commanders of Achish saw David, and, being indignant, convinced Achish to release David as an enemy. David returned to find Keilah burned. Therefore, immediately rushing forward and finding the Amalekites enjoying the loot, he defeated them, and, along with his property, took away their property. When this happened, Saul, leaving the military camp, went to the sorceress. Having heard the definition about himself, and having eaten food with sorrow, he spent the whole night on the road, and by morning he came to the camp, and then the battle began, and he was killed. Therefore, the prophecy is true, because it was divine, but, I think, it was not spoken by Samuel. The sorceress said what appearance she saw, and Saul, based on his appearance, assumed that it was Samuel. History calls the one who appeared Samuel, because Saul was so sure. So the Scripture called the Angels and the Lord who appeared to Abraham men, because, mistaking them for husbands, the patriarch offered a meal. Likewise, those who are not gods are called gods. “Our Lord is above all gods” (Psalm 134:5). So here too, the one who appeared in the image of Samuel, whether it was an Angel or a ghost, showing the appearance of Samuel, was named Samuel, so that Saul, having accepted the spoken definition with faith, would end his life in sorrow. Question 64: Why did the sorceress recognize Saul? (1 Samuel 28:12) It was not difficult for the demon, a seducer of people, to reveal to her who was talking to her. And that David did not participate in the battle along with the foreigners, this, I believe, was a matter of Divine discretion, because God did not despise the perishing people, but provided in every possible way for both the people and Saul. Question 65. Why did God allow both their wives and children to be taken into captivity? (1 Samuel 30:2) So that, having become upset, they would take up arms against the Amalekites and, according to Divine prophecy, inflict their final destruction. Besides this, and so that David, having received great booty, would send to the foreigners and attract them to great favor. The Hebrew text calls the horde (1 Samuel 30:8) goddur, and this word is translated elsewhere: a crowd, and this is the name of a horde of robbers. Two hundred men (1 Sam. 30:21) were abandoned, says Aquila, because they were exhausted on the road: some crafty people from the men of war did not want to give them their proper share. But the most truthful king not only gave them a share in this case, but decreed a law so that those with the convoy would receive an equal share with those fighting (1 Sam. 30:24). You should know that Aquila, following the Hebrew text, does not separate the second from the first book of Kings, but makes one of the two. A disease known as Antonov's fire. According to glory. translation: ark. In Vat. sp. Ch. 13th century 27 reads: And the vessels were three shekels for a tooth, and the price of an ax and a sickle was the same. This place is at 6l. Theodoret is read according to the Vatican list. In glory These words are not readable in the text, but from the translation of Symmachus we can conclude that Bl. Theodoret read them in the 18th century. Chapter 17 1 book. Kingdoms According to glory. translation other clothes. The words: delay three days in the Greek text are expressed in one word: treble. In glory lane forgive me the bread. These words are read in the Alexandrian copy; Nessiran, and in Vatican: Neessaran, is missing in the Compluthean list, as well as in the glory. translation. More precisely: they went wherever they went. According to the usual reading: in the Mahon desert. In glory trans: in the chariot. You might be interested in: