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a treacherous action; but if one of the combatants should turn back and fly towards his friends, the latter hasten to his assistance and drive back the pursuer, who is in turn protected by his friends. After several of these partial combats between the best men of both parties, the whole corps join in promiscuous combat. . Should a horseman not be inclined to accept the challenge of an adversary, but choose to remain among the ranks of his friends, the challenger laughs at him with taunts and reproaches, and makes it known as a boast during the rest of his life, that such a one *** would not venture to meet such a one *** in battle.'

This process is precisely the same as prevailed in the ancient times of Arabia, and which is continually exhibited in the old heroic story of Antar. From thence it seems, however, that the challenger did not always call out the particular person whom he wished to combat; but, like the Philistine, defied any one that would come against him. If the champion's reputation or appearance made any warrior unwilling to come forward from the adverse party, he paraded before them, boasting in a loud voice of his own exploits, recapitulating the wrongs they had committed, heaping insults and abuse upon them, and perhaps declaring that he was the author of some particular act of revenge or cruelty, against their tribe or some of its most esteemed members. In the accounts of the numberless combats in which Antar and others were engaged, we generally find this last declaration the most effective in calling forth an adversary. When they stand before each other, they generally each make a speech, or rather recite extemporary verses, before they begin, full of vauntings, threatenings, and abusiveness, as before. A few short extracts from these speeches will shew the analogy between them and those of Goliath. Thus, in one of Antar's battles with the tribe of Fazarah, Hassein comes forward, and in his challenge of Antar says,- O my mother, sleep and be satisfied, and rejoice; this day will I relieve my thirst with Antar. When thou seest the birds mangle his carcass under the dust, then extol and thank me. The slave! This day I will leave him on the face of the earth, where he shall he dead on the barren waste. I will make him taste thrusts from my spear-head, and I will smite him with my bright and unfailing scimitar. I will leave the beasts to run at him, and prowl around him on the wings of the turbid night. I will wipe out my shame with the sword and spear; and I will wreak my vengeance on the swarthy slave.' On a subsequent day of the same engagement, Antar himself, in responding to the challenge of Mocri-ulwahsh, says, among other things, Hey! O Mocri-ul-wahsh, return thee home before thou remainest embowelled: I will soon relieve the Arabs from thee; and truly Maseeka (the beloved of the other) shall be my wife. I will plunder her property, and slay her father, and I will leave her abode a desert with my sword.' The other retorts with interest: Soon will I slay Antar with the sword of conquest, and I will leave him dead on the sand. I will seize Ibla (Antar's beloved), and return home, and she shall serve my wife as her mistress. I will take numerous camels, and will return rejoicing towards Maseeka. I am ever the warrior of warriors, and this day will I consummate my glory.' The terms of abuse and insult in these passages are quite gentle compared with others that might be cited.

12, 13.—' Now David was the son of that Ephrathite,' etc. We cannot refuse to avail ourselves of Horsley's excellent note on this much-disputed passage:- These twenty verses are omitted in the Vatican copy of the version of the LXX. From this circumstance, corroborated in some degree by others in themselves of less weight, Dr. Kennicott condemns this whole passage of the history as an interpolation, and makes himself so sure of the conclusion, as to suggest that, in the next revisal of our public translation, these twenty verses should be omitted. But I hope that whenever a revisal of our public translation shall be undertaken, the advice of this learned critic in this instance will not be followed. It appears, indeed, from many circumstances of the story, that David's combat with Goliath

was many years prior in order of time to Saul's madness, and to David's introduction to him as a musician. First, David was quite a youth when he engaged Goliath (r. 33-42); when he was introduced to Saul as a musician he was of full age (xvi. 13). Secondly, his combat with Goliath was his first appearance in public life (v. 56); when he was introduced as a musician he was a man of established character (xvi. 18). Thirdly, his combat with Goliath was his first military exploit (v. 38, 39). He was a man of war when he was introduced as a musician (xvi. 18). He was unknown both to Saul and Abner at the time when he fought Goliath. He had not, therefore, yet been in the office of Saul's armour-bearer, or resident in any capacity at the court. Now the just conclusion from these circumstances is, not that these twenty verses are an interpolation, but that the last ten verses of the preceding chapter, which relate to Saul's madness and David's introduction to the court upon that occasion, are misplaced. The true place for these ten verses seems to be between the ninth and tenth of the eighteenth chapter. Let these ten verses be removed to that place, and this seventeenth chapter be connected immediately with the thirteenth verse of the sixteenth chapter, and the whole disorder and inconsistency that appears in the narrative in its present arrangement will be removed.'

These reasons, and the arrangement founded on them, although adopted by recent commentators, are pronounced to be unsatisfactory by Dr. Davidson in his Sacred Hermeneutics; and he seems inclined to think that the true point of difficulty has been touched by Calmet, who supposes that either David's face, voice, and air, must have been changed since the time that he had played before Saul on the harp, or that during his gloomy insanity the king had acquired false ideas of David's person, or after his recovery had forgotten him. There is certainly much in this and it is satisfactory to find that this, like most of the other alleged difficulties of Scripture, disappears before careful inquiry and consideration, and by no means requires the desperate course, so often resorted to by some commentators, of cutting out the passages they are unable to understand.

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25. Make his father's house free in Israel.'-This is understood to mean that the family should be exempted from all the taxes, impositions, and services which were incumbent on the great body of the Israelites.

34. A lion and a bear came.'-Not both at once, but at different times. The context shews this; and besides, the lion and the bear never seek prey together. Concerning lions, and the character of such an exploit as that of destroying one, see the notes on Judg. xiv. David applies the same narrative to each respectively. When he speaks of seizing by the beard, the expression can only apply -and that rather in a popular than literal sense-to the lion, not to the bear; the word however rendered 'beard' sometimes denotes the chin, that is, the part on which the beard grows; so that the meaning is that David seized the lion by the beard, and the bear by the chin or lower jaw. There are several references to the bear in the Scriptures, which shew that it was rather common and dangerous in that country, and was particularly injurious to the flocks. This animal still occurs in different parts of Western Asia, but is nowhere common. It even continues to be found in the mountains of Lebanon and in the wilderness bordering on Palestine; but instances have now become exceedingly rare of a bear having been met with in the country itself. Concerning the species, see the note and cut under 2 Sam. xvii. 8.

The account which David gives clearly illustrates the danger attending pastoral occupations in times and countries where the beasts of prey have not altogether given place to man. The dangers of such occupations, and the courage and presence of mind which they required, account for the honourable character which they bore in the early history of nations. The proprietors of flocks and herds could not always feel safe, in intrusting so hazardous a charge to the zeal of hired servants, or even of slaves; and hence it came to pass, that they frequently committed them to the

care of their sons; and the sons even of the most considerable persons were not thought above the performance of this duty. But when beasts of prey were extirpated in the progress of civilization, this employment, in ceasing to be dangerous, lost its honourable distinctions, and gradually sank to the level of other rural occupations.

The manner in which David records his exploits shews, as we may readily suppose, that it is no common circumstance for a shepherd to deliver his flock from a lion or a bear. Indeed, for even an armed man to slay a lion, was considered a memorable circumstance in the history of the most famous ancient heroes. We have often been reminded of this first exploit of David by the first feat of the Arabian hero Antar, which occurred while he also was tending his father's flocks. But there is this serious difference, that David ascribes the glory to God, while Antar exults in the prowess of his own arm. The story runs : He used to employ himself in tending the flocks, and as he conducted them, he wandered about the deserts and plains, and loved

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solitude and retirement..... One day he was thus wander ing over the deserts with the flocks, and when the sun was burning hot he left his people, and climbed up a tree and took shelter from the heat, whilst the flocks grazed and he watched them; when lo! a wolf started from behind the trees, and dispersed them. But Antar seeing how the animal had dispersed the herds, he descended, and ran after him till he overtook him, and struck him with his staff; he made the oil of his brains fly out from between his ears, and slew him; he then cut off his head and his legs, and returned growling like an angry lion. . . . . He put the head and legs into his scrip; and leaving the carcass, he returned to the flocks.' David's exploits were more heroic; but Antar is said at this time to have been only ten years of age. It is observable that this Arabian shepherd, like David, had a scrip with him, and also a staff, such, perhaps, as that which offended the giant, when he said, 'Am I a dog, that thou comest to me with a staff?'

....

CHAPTER XVIII.

1 Jonathan loveth David. 5 Saul envieth his praise, 10 seeketh to kill him in his fury, 12 feareth him for his good success, 17 offereth him his daughter for a snare. 22 David persuaded to be the king's son in law, giveth two hundred foreskins of the Philistines for Michal's dowry. 28 Saul's hatred, and David's glory increaseth.

AND it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.

2 And Saul took him that day, and would let him go no more home to his father's house.

3 Then Jonathan and David made a covenant, because he loved him as his own soul.

4 And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

5 And David went out whithersoever Saul sent him, and 'behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants.

6 And it came to pass as they came, when David was returned from the slaughter of the *Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with "instruments of music.

7 And the women answered one another as they played, and said, 'Saul hath slain his thousands, and David his ten thousands.

8 And Saul was very wroth, and the saying 'displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom?

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9 And Saul eyed David from that day and forward.

10 ¶ And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times and there was a javelin in : Saul's hand.

11 And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.

12 ¶ And Saul was afraid of David, because the LORD was with him, and was departed from Saul.

13 Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people.

14 And David "behaved himself wisely in all his ways; and the LORD was with

him.

15 Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him.

16 But all Israel and Judah loved David, because he went out and came in before them.

17 And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife only be thou 'valiant for me, and fight the LORD's battles. For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him.

18 And David said unto Saul, Who am I? and what is my life, or my father's family in Israel, that I should be son in law to the king?

19 But it came to pass at the time when Merab Saul's daughter should have been

3 Heb. three-stringed instruments. 6 Or, prospered.

4 Chap. 21. 11, and 29. 5. Ecclus. 47. 6. 7 Heb. a son of valour.

given to David, that she was given unto Adriel the Meholathite to wife.

20 And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him.

21 And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son in law in the one of the twain.

22 And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law.

23 And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and lightly esteemed?

24 And the servants of Saul told him, saying, 'On this manner spake David.

25 And Saul said, Thus shall ye say to David, The king desireth not any dowry, but

8 Heb. was right in his eyes.

an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines.

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26 And when his servants told David these words, it pleased David well to be the king's son in law and the days were not expired. 27 Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son in law. And Saul gave him Michal his daughter to wife.

28 And Saul saw and knew that the LORD was with David, and that Michal Saul's daughter loved him.

29 And Saul was yet the more afraid of David; and Saul became David's enemy continually.

30 Then the princes of the Philistines went forth and it came to pass, after they went forth, that David behaved himself more wisely than all the servants of Saul; so that his name was much "set by.

9 Heb. According to these words.

11

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Verse 3. Then Jonathan and David made a covenant, because he loved him as his own soul.'-Such covenants of fraternization are still known in the East. The most remarkable practice of the kind which has fallen under our notice is recorded in Ogilby's Asia as a Persian custom. Although Ogilby's book (which is, we believe, a translation from the Dutch compiler, Dr. Olfert Dapper) is of no authority in geography or natural history, the descriptions of usages are, for the most part, good and true: and from its agreement with what we do know, we have no doubt of the accuracy of this particular statement: The great families or tribes generally meet once a year, when they feast and make merry; and if any one have a peculiar kindness for another, then he says, Come, let us be sworn brothers, and this is commonly performed between two: and because these brothers must have a father, they choose one whom they think fit, and taking him by the lappet of his coat, say, We make you our Babba, or father, which he dare not refuse. These going to the Khaliph (who hath every one's family registered), kiss his hand in token of their friendship; and being set down in a register for that purpose, they lay themselves down one behind another on their bellies, first the father and next the brothers; whereupon the Khaliph gives each of them three light blows with a stick on their backs, and at the first says Allah, that is, God; at the second, Mahomet; and at the third, Aaly; which done, they, kissing the staff, sign and conclude the agreement of brotherly friendship, which they really keep, and are more faithful to one another than brothers, affirming that they shall meet sooner in Paradise than real brothers.'

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and most coveted honour in the East, and is so at this day. In the book of Esther, the king of Persia, to confer on Mordecai the highest distinction which a subject could receive, directed him to be invested with the royal apparel 'which the king useth to wear;' and, in the same country, the same usage remains unaltered. Mr. Morier relates a rather amusing illustration. When the Russian and Persian plenipotentiaries were concluding a treaty of peace in 1813, the former had the names of so many orders of knighthood after his own in the preamble, that the Persian ambassador, who had no such honours, 'at first was at a loss how to make himself equal in personal distinctions to the other negotiator; but recollecting that, previous to his departure, his sovereign had honoured him with a present of one of his own swords, and of a dagger set with precious stones, to wear which is a peculiar distinction in Persia, and besides, had clothed him with one of his own shawl-robes, a distinction of still greater value, he therefore designated himself in the preamble of the treaty as endowed with the special gifts of the monarch, lord of the dagger set in jewels, of the sword adorned with gems, and of the shawl-coat already worn' (Second Journey, p. 299). This illustration is very complete, since it shews the distinction not only of wearing robes, but arms which had been used by the king; and with both his arms and robes the king's son honours David in the instance before us.

And when, as in the present case, a distinguished person takes his own robes or weapons immediately from his own person, and bestows them on another, it is impossible that a higher mark of consideration should be given, it being regarded not as a mark of favour only, but also of attachment. It is therefore a very rare honour; as Oriental princes, however profuse in their bestowal of marks of consideration, are chary of giving indications of attachIt is therefore difficult to find instances of this rare favour. One occurs in D'Herbelot's Bibliothèque Orientale, art. MEDINAH. He says, that when the sultan

ment.

Selim I. arrived at Aleppo, after he had defeated Cansou Ganri, the Mameluke sultan of Egypt, and assisted for the first time at public prayers in that city, the imaum concluded prayers with the words,- God preserve sultan Selim, the servant and minister of the holy cities of Mecca and Medinah.' The sultan was so pleased with this title that he took off his pelisse and gave it to the imaum, He assumed the phrase as one of his titles, and his successors have continued to bear it in their quality of sultans of Egypt. In Tavernier's Travels there is a striking history of a lad whom the great Shah Abbas, when out hunting in the mountains, found playing on a pipe as he tended a flock of goats. Struck by the intelligence of his answers, the king took him under his protection, and after employing him in various capacities, ultimately made him nazar, or lordsteward of the household. When the king died, the ear of his successor was poisoned with insinuations against the integrity of the nazar, as if he had enriched himself at the expense of the treasures intrusted to him. But, on opening the room in which the nazar's dishonest wealth was supposed to be deposited, nothing was found but his

shepherd's weeds and sheep-hook, his pipe, his waterbottle, and the scrip in which he used to put his victualsall hung up against the wall. The nazar, observing the king's astonishment, said, 'When the great Shah Abbas found me in the mountains, keeping goats, these were all my possessions; and he took nothing from me. All else, called mine, I owe to his and your bounty, and you may justly reclaim it; but allow me to retain that which belongs to my original condition, to which I shall now cheerfully return, since I no longer enjoy your confidence.' The king, touched with admiration and remorse, instantly caused himself to be disarrayed of his outer robes, and gave them to the nazar; which,' as Tavernier remarks, is the greatest honour that a king of Persia can bestow upon a subject.' This little anecdote illustrates several points in the early history of David.

6. The women came out of all cities of Israel, singing and dancing, to meet king Saul.'-All the large cities of Hindostan contain sets of musicians and dancing-girls, under the care of their respective duennas, who are always ready to attend for hire at weddings and other festivities,

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or to finish the evening entertainment of the Europeans and natives; and many of them accompany the Asiatic armies to the field.

The

The singing-men and singing-women, mentioned by the aged Barzillai, and the daughters of music that we read of in the sacred pages, as well as in the ancient poets, resembled these characters in Hindostan. women of Israel came out to meet David and Saul, dancing to instruments of music. The characters of Palestine resembled those of India, who now celebrate a prince or general in the same manner at a public festival.'-Forbes' Oriental Memoirs.

In point of fact, the illustrative customs which Forbes describes as existing in Hindostan, prevail throughout the East, from the shores of the Mediterranean to those of the Yellow Sea. We know with certainty that there were professed musicians, singers, and dancers among the Hebrews, as now in the East; but in the present instance, it is clear to us that the praises of David were

daughters of

chanted by the unbought voices of the Israel' themselves. (See the note on Exod. xv. 20.)

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8. What can he have more but the kingdom?'-From this it would seem that the preference given by the women to David over Saul on this occasion, first suggested to the king the possibility that the son of Jesse was the man worthier than himself, who was destined to succeed him and to supersede his descendants; and the notion having once occurred, he probably made such inquiries as enabled him to conclude or to discover that such was the fact. The knowledge of it appears soon after; and we know that from this time forward David became the object, not merely of his envy and jealousy, but of his hatred and dislike. Yet he was afraid, if he as yet wished, to do him any open injury; but as he could not bear him any longer in his former close attendance about his person, he threw him more into the public service, intrusting to him the command of a thousand men. From his subsequent expressions and conduct, it seems likely that the king

expected that the inexperience of youth might lead David into such errors in this responsible public station as would either give him occasion to act against him, or would seriously damage his character with the people. But if such were his views, they were grievously disappointed. In his public station 'David behaved wisely in all his ways, for Jehovah was with him;' and the opportunity which was given him only served to evince his talents for business and his attention to it; and, consequently, to increase and establish that popularity among the people which his character and exploits had already

won.

25. Saul thought to make David fall by the hand of the Philistines.'-The father, as we have already shewn, expecting the customary consideration for parting with his daughter, an opportunity is afforded him of getting rid of an obnoxious person by proposing that the price of the girl's hand shall consist in the results of some difficult and dangerous undertaking, in which there is every probability that the adventurer will perish. Instances of this meet us continually in the poems and romances of the East; and are frequent in such of our own as refer to the ages and describe the manners of chivalry. The Bedouin

story of Antar-that most perfect picture of early Oriental manners-affords several illustrations of this practice. In one of these a plot is laid between Antar's rival and the father of his beloved Ibla for his destruction. It is proposed by the former, who thus states it to the father, by whom Antar is bitterly hated, and who eagerly adopts the expedient suggested. Pretend to be good friends with Antar; appear very kind to him, and do not prevent his entering your tents. Soothe him with gentle words, and when he comes to you, ask him about the dower of Ibla: then he will say, "What do you wish?" tell him you only desire a thousand Asafeer camels (a particular species of camel, much valued for riding), that your daughter may pride herself in them above the high and low. Know then, Malik, that these camels are in the possession of Monzar, son of Massema, the king of the Arabs, and the lieutenant of Nushirvan; and I know that Antar, in the greatness of his courage, will go in search of them among the tribe of Shiban, and he will expose his life to danger and death, and you will never see him again.' Antar, like David, readily undertook the dangerous service; and, like him, succeeded in the enterprise which was designed to ensure his destruction.

CHAPTER XIX.

1 Jonathan discloseth his father's purpose to kill David. 4 He persuadeth his father to reconciliation. 8 By reason of David's good success in a new war, Saul's malicious rage breaketh out against him. 12 Michal deceiveth her father with an image in David's bed. 18 David cometh to Samuel in Naioth. 20 Saul's messengers, sent to take David, 22 and Saul himself, prophesy.

AND Saul spake to Jonathan his son, and to all his servants, that they should kill David.

2 But Jonathan Saul's son delighted much in David and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself:

3 And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee.

4 And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to theeward very good:

5 For he did put his 'life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David. without a cause?

6 And Saul hearkened unto the voice of Jonathan and Saul sware, As the LORD liveth, he shall not be slain.

1 Judges 9. 17, and 12. 3. Chap. 28. 21. Psal. 119. 109.

7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as "in times past.

8 And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him.

9 And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand.

10 And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night.

11 ¶ Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's ¦ wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.

12 ¶ So Michal let David down through a window and he went, and fled, and escaped.

13 And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth.

14 And when Saul sent messengers to take David, she said, He is sick.

15 And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him.

16 And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster.

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