16 To-morrow about this time I will send thee a man out of the land of Benjamin, and "thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry

is come unto me.

17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of: this same shall reign over my people.

18 Then Saul drew near to Samuel in the gate, and said, Tell me, pray thee, where the seer's house is.

19 And Samuel answered Saul, and said, I am the seer; go up before me unto the high place; for ye shall eat with me to-day, and tomorrow I will let thee go, and will tell thee all that is in thine heart.

2

20 And as for thine asses that were lost † three days ago, set not thy mind on them, for they are found. And on whom is all the desire of Israel? is it not on thee, and on all thy father's house?

21 And Saul answered and said, Am not I ca Benjamite, of the smallest of the tribes of Israel? and d my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?

22 And Samuel took Saul and his servant, and brought them into the parlor, and made them sit in the chiefest place among them that were bidden, which were about thirty per

sons.

were very particular in their directions, v. 12, 13. asses; but Samuel would take him off from that,
We should always be ready to assist inquirers and dispose him to the exercises of piety. He
after God's prophets, and further them in their satisfies him about his asses, v. 20. and by this,
inquiries. Bp. Hall observes, of their knowledge Saul might perceive he was a prophet, that he
of all these particulars, That, where there is could answer the inquiry he had not yet made; and
practice and example of piety in the better sort, thence he might infer, If a man of God can do
there will be a reflection of it on the meanest. this, much more doth God Himself understand our
It is no small advantage to live in religious pla-thoughts afar off. He surprises him with an in-
ces; for we shall be much to blame if all goodness timation of preferment before him, v. 20. It does
fall beside us.' When the sacrifice was offered, not appear that the country had yet any eye on
Samuel blessed it; i. e. prayed over it, and offer- him, because they had left it wholly to God to
ed up spiritual sacrifices with it. Let the soul choose for them; but such a one they wished for;
first be served.
and his advancement would advance his family
and relations, as Abner, and others.

Saul very opportunely met Samuel, v. 14. This
seemed purely accidental, but the wise God serves
very great and certain purposes, by very small
A sparrow falls not to
and casual occurrences.
the ground without our Father.

Samuel is informed concerning Saul, by an ex-
traordinary revelation. He told him a secret
whisper to his mind; or, perhaps, a still small
voice to his ear, probably, when praying in secret
for direction in that and other affairs of the na-
tion. Perhaps, it was in expectation of it, that
he appointed the feast and the sacrifice, to implore
God's blessing on this great and important affair,

though he might keep the particular occasion in
his own breast The Heb. is, He uncovereth the
ear; to which some allude, to explain the way of
God's revealing Himself to us; He not only speaks,
but uncovers our ear. We have naturally a covering
on our ears,so that we perceive not what God says;
(Job. 33: 14.) but when God will manifest Him-
self to a soul, He uncovers the ear, says, Ephpha-
tha, Be opened; He takes the veil from off the heart.

To this strange intimation Saul returns a very modest answer, v. 21. The historian says (v. 1.) his father was a mighty man of power, yet he himself speaks diminishingly of his tribe and family, v. 21. Gideon had expressed himself thus, Judg. 6: 15. An humble disposition is a good presage of preferment.

Though the advancing of Saul would be the deposing of himself, yet Samuel envied him not, but was the first to honor him, in compliance with the will of God.

We may suppose the magistrates were with Samuel, who in their own city would claim precedency; yet the master of the feast made Saul and his servant too (who, if he were a king, must be respected as his prime minister of state) sit in the chiefest place, v. 22. Note, Civil respects must be paid those, who, in civil things, have the precedency by divine providence.

The right shoulder of the peace-offering was to be given to the priests, who were God's receivSaul being a man of unusual stature, it is nat- ers: (Lev. 7: 32.) the next in honor, was the left ural to think Samuel fixed his eyes on him at a shoulder, which, probably, was always allotted to distance, and perhaps, looked the more wistfully those at the upper end of the table, and was wont toward him, because the hour was now come; that to be Samuel's mess at other times; so that his he might be fully satisfied, God told him express- giving it to Saul now, (v. 23, 24.) was an imly, That is the man that shall restrain in (for mag-plicit resignation of his place to him. istrates are heirs of restraint) my people Israel. V. 18-27. Providence having at length brought Samuel and Saul together, we have here an account of what passed between them in the gate, at the feast, and in private. Samuel appeared, in all respects, so much a common person, that Saul, though told he should meet him, never suspected it was he. Thus is great worth oftentimes hid under a very despicable appearance. Saul had nothing in his mind but to find his

23 And Samuel said unto the cook, 'Bring the portion which I gave thee, of which I said unto thee, Set it by thee.

24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is § left, set it before thee, and eat; for unto this time hath it been kept for thee, since I said, I have invited the people. So Saul did eat with Samuel that day.

Verse 16.

(M. R.)-Save, &c.] When Israel grew slack in serving God, the Philistines recovered their authority: and though Saul did not reform the religion of Israel, yet in many instances he successfully fought their battles. (14: 17:) SCOTT.

Verses 17-24.

(M. R.) Samuel, as superintending the sacred feast, seems to have allotted to each guest his portion. ID.

(20.) And on whom is all the desire of Israel, &c.] The meaning is, To whom shall the general desire of all Israel, of having a king to rule over them in royal dignity, be appropriated by God's special designation, but to thee and thy father's house? Others read it, Whose shall be all the things desirable, i. e. the choicest and best things, in all Israel, but thine, as ch. 8: 11.' ASSEMB. ANN.

Conversation passed between them in private, that evening and the next morning, on the flat roof of the house, v. 25, 26. We may suppose Samuel now told him of the people's desire of a king, the grounds of their desire, and God's grant of it; to all which, Saul, living very private, was perhaps a stranger; he satisfied him he was the person God had pitched upon for the government; and, we may suppose, gave him all the assurance he could desire, of his willingness to resign. 25 And when they were come down from the high place into the city, Samuel communed with Saul upon h the top of the house.

26 And they arose
early and it came to
pass about the spring
of the day, that Samuel
called Saul to the top
of the house, saying,
Up, that I may send
thee away.
And Saul
arose, and they went
out both of them, he
and Samuel, abroad.

27 And as they were
going down to the end

k

of the city, Samuel said to Saul, Bid the seru 10:2. 15:1. 16:3. 1 Kings 19:15,16. 2 Kings 9:3-6.

x Ex. 2:25. 3:7-9. Ps. 25:18. y 16.6-12.

Heb. restrain in. 3:13. 2 Sam, 23: 6,7. Neh. 13:19,25. Rom. 13:3,4.

z John 4:29. 1 Cor. 14:25.

Heb. to-day three days. 3.

a 4:20.
10.
b 8:5,19.

Marg. 1 Chr. 29.3. Ps. 82 Col. 3:2. 12:15.

c Judg. 20:46-48. Ps. 69:27.

d 10:27. 15:17. 18:18,23. Judg. 6:14,
15. Hos. 13:1.
3:8.

Luke 14:41.

Heb. according to this word.

e Gen. 43:32. Luke 14:10.
f 1:5. Gen. 43:34.

g Lev. 7:32,33. Ez. 24:4.
Or, reserved.

h Deut. 22:8. 2 Sam. 11:2. Neb. 8: 16. Jer. 19:13. Matt. 10:27, Acts 10:9.

i Gen. 19:14. 44:4. Josb. 7:13. Judg. 19:28.

k 20:38,39. John 15:14,15.

(24.) The shoulder.] The royal portion, the arm and shoulder being symbols of strength and fortitude.' Philo and Josephus in PATRICK. Since I said, &c.] Boothroyd, after Geddes, transposes this clanse to v. 23. where he reads 'set it by thee,' when I said, I had invited the people. ED. Verses 25-27.

(M. R. h.) All the circumstances of these transactions were calculated to prepare Saul's mind for what followed, and to show him the interposition of God in it. (2 Kings 9: 1–13.) SCOTT.

(25.) The Sept. and Vulg. (which Boothr. adopts) add after house; "for in the roof a bed had been made for Saul in which he slept." A common practice on the flat roofs of the east. ED.

THEN

HEN Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?

2 When thou art departed from me to-day, then thou shalt find two men by Rachel's sepulchre, in the border of Benjamin, at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the † care of the asses, and sorroweth for you, say

• Heb. to-day.

1 15:16. 2 Kinga 9:5,6.

a 2:10. 9:16. 16:13, 24:6. 26:11. 2 Acts 13:21. Rev. 5:8.

Kings 9:3-6.

b 1 Kings 19:18.

Ps. 2:12. Hos. 13:2. Josh. 5:14,15. 2 Sam. 5.2. 2 Kings 20:5. Heb. 2:10.

€ 8:9,19. 13:14.

Early in the morning, he sent him toward home,
brought him a part of the way, bade him send his
servant before, that they might be private, (v.
27.) and there, as we find in the beginning of the
next ch. anointed him, and therein showed him the
word of the Lord; i. e. gave him full satisfaction
that he was the person chosen to be king.

CHAP. X. V. 1-8. A great work is here
doing, the setting up not only of a monarch, but
of a monarchy itself, in Israel; therefore in all
the advances towards it, much of God is seen.

Samuel here executes the office of a prophet, and assures Saul from God, that he should be king, as he accordingly was afterward.

affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service, and give an account of it to him.

II. For further satisfaction, he gives him such signs, as would not only confirm the word of Samuel in general, but this word to Saul, that he should be king.

1. He directed him first to the sepulchre of one of his ancestors; there he must read a lecture of his own mortality, and now that he had a crown in his eye, must think of his grave, in which all his honor would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him. It is good to eye Providence in favorable conjunctures, (though the matter be minute,) and to be encouraged to trust in greater matters.

I. He anointed and kissed him, v. 1. not in a solemn assembly, but by divine appointment, 2. He should next meet others going to Beth-el, which made the want of all external solemni- where, it should seem, there was a high place for up ties, nor was it ever the less valid for its being religious worship, and these men were bringing done in private. God's institutions are great and their sacrifices thither, v. 3, 4. It was a token honorable, though the circumstances of their ad- for good to one designed for the government of ministration be ever so mean. 1. Samuel, by Israel, wherever he came, to meet with people anointing Saul, assured him it was God's act to going to worship God. It is supposed the kids make him king, Is it not because the Lord hath and loaves, and bottle of wine, the three men had, anointed thee? The high priest was anointed to his were designed for sacrifice, with the meat-offeroffice, which signified the conferring on him of ings and drink-offerings to attend the sacrifice; the gifts requisite for the discharge of his office; yet Samuel tells Saul they would give him two and this was intimated in the anointing of kings. of their loaves, and he must take them. This These sacred unctions, then used, pointed at the would look now like relieving a beggar. Saul great Messiah, or anointed One, the King of the must hereafter remember when he received alms, church, and High Priest of our profession, who and therefore be humble and charitable. But, was anointed with the oil of the Spirit, not by perhaps, it would then be construed, a fit present priests and princes of the Jewish church. measure, but without measure, and above all the for a prince; and as such, Saul must receive it, No the first brought him, by such as knew not what doubt, Samuel used common oil, and we read not they did, nor why they did it; but God put it into of his blessing it. 2. By kissing him, he assured their hearts, which made it the more fit to be a him of his own approbation of the choice; not sign to him. This first tribute paid this newonly his consent, but his complacency, though it anointed king, might serve to admonish him, not abridged his power, and eclipsed his glory, and to spend the wealth of his crown in luxury, but of homage and allegiance; and in this sense we the glory of his family. It was likewise a kiss still to be content with plain food. are commanded to kiss the Son, Ps. 2: 12. Samuel reminds him, (1.) Of the nature of the government of which he is anointed to be captain, which bespeaks care, toil, and danger. (2.) The origin of it; The Lord hath anointed thee. By

d Ex. 19:5.6. Deut. 32:9. Ps. 78:71. Him he ruled, therefore he must rule for Him, in

135:4. Jer. 10:16.

f Gen. 35:19,20. Jer. 31:15.

g Josh. 18:28.

16. 9:3-5.

1 Leb. business.

3. The most remarkable sign would be his joining with a company of prophets he should meet, under the influence of a spirit of prophecy which should at that time come upon him. What God works in us by his Spirit serves much more to confirm faith, than any thing wrought for us by his providence. This would happen at the hill of God, supposed to be near Gibeah, his own city, for there was the Philistines' garrison, ch. 13: 3. Perhaps Samuel agreed they should have a garri

dependence on Him, and with an eye to his glory.
(3.) Of the end of it; it is over his inheritance,
to take care of that, protect it, and order all the
PRACTICAL OBSERVATIONS.

We are never more likely to be unhappy, than when we have our outward portion or connections, according to the choice of our own hearts: we ought therefore to beg of God in every thing to choose for us, and to teach us to acquiesce in his appointinent.True excellence of character does not result from external accomplishments; nor true felicity, from prosperous circumstances and outward splendor: and inattention to these obvious truths occasions the most fatal mistakes.-Diligence in business, and good behavior in relative life, are commendable, but no sure tokens of genuine piety, or acceptance with God.-We sensibly feel our temporal losses, and bestow much pains to retrieve them: but how little do we attempt the salvation of our souls, and how speedily are we weary in seeking it! Many speak of ministers as men of God, and honorable men, whose words will certainly come to pass, who neither comply with their exhortations, nor imitate their examples: and, being conscious that they do not choose to be at any expense in religion, they suspect, that the servants of God teach for hire, and will do nothing without pay. Indeed there have always been so great a majority of this character, that inattentive observers cannot readily understand the difference between merce nary diviners, and those who seek not theirs but them;' or between blind watchmen and guides, and those who are Seers indeed. But the seeing eye and the hearing ear are, in this sense also, from the Lord; and to those that wait on Him, He will communicate the truths, which He would have them communicate to the people.

NOTES.

CHAP. X. V. 1. (M. R. a. Notes, 2: 35, 36. 16: 13.) The priests were anointed to their office, as types of Christ, and as implying their need of the communication of the Holy Spirit, to furnish them for their sacred work; and for the same reason the kings also were anointed. (Note, Ex. 29: 1-7.)-The law of Moses is silent as to the anointing of kings: but it seems to have been an ancient custom; (Judg. 9: 8.) and when prophets conformed to it by divine command, it obtained the force of a law. SCOTT.

This anointing appears to have been done in the open field. There was no order of God, that we read of, for the anointing of kings; but 0. T. VOL. II. 7

But how shall those who are blind themselves, be seers for other men; or point out to them that Savior, of whom they have no knowledge? (Is. 56: 9-12. Matt. 15: 12—14.)—True grace teaches us to honor those whom God has honored, though their advancement be attended by our degradation; but that respect should be shown in such a way, as may best tend to bring them acquainted with the truths and worship of God.-Without fervent prayer and praise, springing from a penitent, believing heart, a solemn sacrifice would have degenerated into a profane meal; and with them an ordinary meal becomes a spiritual sacrifice: but those who eat their food without thanking the Lord for it, or seeking his blessing on it, are scarcely distinguishable from brutes, or from atheists; and the examples of eminent persons, in such matters as these, may have a salutary effect on those around them.-How different are the Lord's purposes concerning us, from our intentions for ourselves! Many have taken long voyages and journeys, or moved their habitations, to seek riches and pleasures, who have been guided to places, where they have found the salvation of their souls; having met with those who addressed them, as if informed of the secrets of their lives and hearts; and having been thus led seriously to regard the message of the Lord delivered by them. If this has been our case, though our worldly projects have all been frustrated, let us cease caring about it for the Lord has given us that which is infinitely better. SCOTT.

it had been an ancient custom, 200 years before this time, as appears from the parable of Jotham.'' PATRICK.By the anointing of the Jewish kings, we are to understand the same as their inauguration. Private anointings were only prophetic symbols that the persons thus anointed should eventually receive the kingdom. As far as we are informed, however, unction, as a sign of investiture with the royal authority, was bestowed only on the first two kings who ruled the Hebrews, viz. Saul and David; and, subsequently, on Solomon and Joash, who ascended the throne under such circumstances, that there was danger of their right to the succession being forcibly disputed.' JAHN.

[49]

sa

4 And they will lute thee, and give thee two loaves of bread, which thou shalt receive of their hands. 5 After that, thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet "a company of prophets coming down from the high place, with ° a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

6 And the P Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be

son there; or rather, after having been subdued,they | ces with hearts greatly enlarged in holy joy and
got ground again, so far as to force this garrison praise. Ps. 138: 5. Saul should find himself
into that place, and thence God raised up the man strongly moved to join them, and be turned thereby
that should chastise them. There was a place into another man from what he had been while in
called the hill of God, because one of the schools a private capacity. The Spirit of God, by his
of the prophets was built on it; and such respect ordinances, wonderfully transforms men; Saul,
did even Philistines pay religion, that a garrison by praising God in the communion of saints, be-
of their soldiers suffered a school of God's pro- came another man, but whether a new man or
phets to live peaceably by them, and did not only no, may be questioned.
not dislodge them, but not restrain or disturb the
public exercises of their devotion. These pro-
phets were not (as it should seem) divinely inspir-
ed, but employed themselves in the study of the
law, in instructing their neighbors, and in acts
of piety, especially in praising God, wherein they
were wonderfully assisted and enlarged by the
Spirit of God. It was happy for Israel, they had
such helpers in religion at this time. Now the
Word of the Lord was not so precious, as when
Samuel was first raised up, who had been instru-
mental in founding these colleges, whence, proba-
bly, the synagogues took their rise. What a pity,
that Israel should be weary of the government of
such a man! Music was then used to dispose the
mind to receive the impressions of the good Spirit,
as it did Elisha's; (2 Kings 3: 15.) but we have
no reason to look for the same benefit by it now.
These prophets had been at the high place, pro-
bably, offering sacrifice, and now caine back sing-
ing psalms. We should come from holy ordinan-
turned into another

Verse 3.

Plain of Tabor.] Tabor, in the lot of Zebulun, or Issachar, (M. R. i.) in the northern part of the land, lay so remote from Saul's journey from Ramah to Gibeah, (26. 1: 1. 9: 5.) that it is most likely some place in the neighborhood of these cities was called 'the plain of Tabor,' from its resemblance to the vicinity of mount Tabor. SCOTT. Tabor.] 'Two miles distant from Jerusalem.' JAHN. Verses 5-10.

From the time of Samuel, it appears there were seminaries, where pious young men were educated, under the tuition of some approved prophets, in the knowledge of divine things; upon whom God was frequently pleased to bestow the Spirit of prophecy: and they were very useful in preserving some sense of true religion in the land, when the priests and Levites neglected their duty; as it must be concluded that they generally did at this time. (1 Kings 19: 20, 21. 2 Kings 2: 1, 3. 4: 1.)-The prophets frequently used solemn music, to compose their minds for the illapses of the Spirit of God; and many think they were immediately inspired to praise God in suitable hymns accompanying the music. (1 K. 3: 15. 1 Cor. 14: 26 -33.) In these Saul was supernaturally enabled to join. SCOTT. (5.) Prophets.] 'Probably, the scholars of the prophets; for of the prophets, as accredited teachers, there appears not to have been any other at this time, besides Samuel.' Dr. A. CLARKE.-By prophets here and in such places, we are to understand persons wholly devoted to religious studies and exercises, such as preaching, praying, and praising God; for the term prophesying is given, not only to the most eminent act of it, foretelling things to come, but also to preaching, as Rom. 12: 6. 1 Cor. 14: 31, 32. 1 Thess. 5: 20., and to the making or singing of psalms, or songs of praise to God, as 1 Chron. 25: 1-3. They that wholly attend upon these things are often called sons of the prophets.'

...

POOLE. Psaltery... tabret pipe harp.] Nebel, toph, halil, kinnor. The MUSICAL INSTRUMENTS OF THE HEBREWs were; (1.) Stringed, as the nabel, and the psaltery, or psanneterim. These three names apparently signify nearly, or altogether, the same thing. They considerably resembled the harp; the ancient cythara, or the ashur, or the ten-stringed instrument; both were nearly of the figure of a triangle but the nablum, or psaltery, was hollow toward the top, and played on toward the bottom; whereas the cythara, or ten-string instrument, (cut, Ps. 33: 2.) was played on at the upper part, and was hollow below: both were touched with a small bow, or fret,

III. He must follow Providence in ordinary cases; (v. 7.) but, in an extraordinary strait thereafter to befall him at Gilgal, and the most critical juncture, when he would have special need of divine aids, he must wait for Samuel seven days, v. 8. How his failing in this matter proved his fall, we find afterwards, ch. 13: 11. It was a plain intimation, that he was upon his good behavior, and must act under the direction of Samuel. The greatest must own themselves in subjection to God and his Word.

V. 9-16. The signs Samuel gave came to pass very punctually; but what gave him the greatest satisfaction, was, he found immediately that God had given him another heart. A new fire was kindled in his breast; fighting the Philistines, redressing the grievances of Israel, making laws, adininistering justice, and providing for the public safety: these are the things that now fill his head. He never thought of such bravery and boldness before. He has no longer a heart selfish, low, fice sacrifices of peaceofferings: seven days shalt thou tarry, till I come to thee, and show thee what thou shalt do.

9 And it was so,
that when he had turn-
ed his back to go from
Samuel, God gave
him * another heart:

1 Josh. 19:12,22. Judg. 4:6,12. 8:18.
Ps. 89:12.

k Gen. 28:19,22. 35:6,7.

1 Lev. 1:10. 3:6,12. 7:13. 23:13. Num.

15:5-12.

Heb. ask thee of peace. Judg. 18:15. marg. m 10.

13.3.

n 19:20. 2 Kings 2:3,5,15. 4:28. 6:1. o Ex. 15:20,21. 2 Kings 3:15. 1 Chr. 13:8. 15:19-21,27,28. 16:5,42. 25: 1-6. 2 Chr. 29:25-27. Pa. 49:4. 150:36.

p 16:13. 19:23. Num. 11:25. Judg 3:10. Matt. 7:22.

q 9-12.

1 Heb. it shall come to pass, that when
r Ex. 4:8. Luke 2:12. John 16:4,
Heb. do for thee as thine hand shall
find. Judg. 9:33.

Gen. 21:20. Deut. 20:1. Judg. 6:12.
Is. 7:14. 45:1,2. Matt. 1:23. 23:20
t 11:14,15. 13:4. 15:33.
u 13:8-15.

6 Heb. shoulder.

Heb. turned. x 6.

or by the fingers. The kinnor, or ancient lyre, [or harp,] had sometimes 6, sometimes 9 strings, strung from top to bottom; and sounded by means of a hollow belly over which they passed: they were touch

ed with a small bow, or fret, or the finger. The ancient symphony was nearly the same as our viol. The sambuc was a stringed instrument, nearly the same as the modern psaltery. (2.) Wind instruments. We discover in Scripture various sorts of trumpets and flutes; of which it is difficult to ascertain the forms. (See the cuts from Herculaneum, &c. here, and 2 Sam. 6: 5. Long, plain pipes are found also on ancient Egyptian monuments.] The most remarkable is the ancient organ, Heb. uggab; the ancient

pipe of Pan, (cut, Gen. 4: 21.) now common among us. (3.) Ofdrums there were many kinds. The Heb. toph (whence tympanum) is taken for all kinds of drums or timbrels. The zalzelim, commonly translated by the Sept. and Vulg. cymbala; instruments of brass, [still used,] of a very clattering sound, made in the form of a cap, or hat, and struck [the edge of] one against [the edge of] the other, while held one in each hand; [cut, 2 Sam. 6: 5.] Later interpreters by zalzelim understand the sistrum; anciently very common in Egypt. [See cut, 2 Sam. 6: 5.] It was nearly of an oval figure, and crossed by brass wires, which jingled on being shaken. The Heb. mentions an instrument called shalishim, which the Sept. transl. cymbala; but Jerome sistra. It is found only in 1 Sam. 18: 6. The term shalishim suggests, that it was of three sides, (triangular,) and it might be the ancient triangular instrument carrying on each side rings jingled by a stick, and giving a sharp, rattling sound; [cut, 18: 6] the mezilothaim were of brass, and of a sharp sound. The word is generally translated cymbala: but by some, tintinnabula, little bells, countenanced by Zech. 14: 20. as anciently bells were worn by horses trained for war, to accustom them to noise.' CALM. by ROB. (5-10.) When a school or class of Mohammedan boys have finished the study of the Koran, they are seated upon the choicest steeds; musicians go before them, the same as in the procession of kings; and, surrounded with an escort of shouting fellow students, they are conducted through the city.' JAHN.

(8) The deliverance of Israel from the Philistines, though one great end of Saul's appointment to the kingdom, was not attempted till the second year of his reign. And at that time, Saul at Gilgal neglected to wait for Samuel, according to directions given him, which in some respects correspond with these. (13: 8-15.)-Saul was confirmed in the kingdom at Gilgal, when Samuel was present: (11: 14, 15) and it is probable, Samuel purposed to seek direction, and a blessing