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Translation	Verse	Text
Strong Concordance	1Sa 13:3	And Jonathan [03129] smote [05221] the garrison [05333] of the Philistines [06430] that was in Geba [01387], and the Philistines [06430] heard [08085] of it. And Saul [07586] blew [08628] the trumpet [07782] throughout all the land [0776], saying [0559], Let the Hebrews [05680] hear [08085].

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Word

Easton Dictionary - Definition

GARRISON

(1.) Heb. matstsab, a station; a place where one stands (1 Sam. 14:12); a military or fortified post (1 Sam. 13:23; 14:1, 4, 6, etc.).

(2.) Heb. netsib, a prefect, superintendent; hence a military post (1 Sam. 10:5; 13:3, 4; 2 Sam. 8:6). This word has also been explained to denote a pillar set up to mark the Philistine conquest, or an officer appointed to collect taxes; but the idea of a military post seems to be the correct one.

(3.) Heb. matstsebah, properly a monumental column; improperly rendered pl. "garrisons" in Ezek. 26:11; correctly in Revised Version "pillars," marg. "obelisks," probably an idolatrous image.

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Word	King James Dictionary - Definition
GARRISON	A guard, watch or patrol.

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Word	American Tract Society - Definition
GEBA	A Levitical town of Benjamin, Jos 18:24 21:17 1Ch 8:6, near Ramah, Ne 7:30 Isa 10:29, and not far from the northern border of the kingdom of Judah, 2Ki 23:8 Zec 14:10. Near Geba David defeated the Philistines, 2Sa 5:25. Asa renewed it from the ruins of Ramah, 1Ki 15:22. It was six or seven miles from Jerusalem, and was separated from Michmash on the north by a deep valley. See GIBEAH.

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Word

Easton Dictionary - Definition

GEBA

the hill, (2 Sam. 5:25 [1 Chr. 14:16, "Gibeon"]; 2 Kings 23:8; Neh. 11:31), a Levitical city of Benjamin (1 Kings 15:22; 1 Sam. 13:16; 14:5, wrongly "Gibeah" in the A.V.), on the north border of Judah near Gibeah (Isa. 10:29; Josh. 18:24, 28). "From Geba to Beersheba" expressed the whole extent of the kingdom of Judah, just as "from Dan to Beersheba" described the whole length of Palestine (2 Kings 23:8). It has been identified with Gaba (Josh. 18:24; Ezra 2:26; Neh. 7:30), now Jeb'a, about 5 1/2 miles north of Jerusalem.

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Word

American Tract Society - Definition

HEBREWS

That branch of the posterity of Abraham whose home was in the land of promise. The name Hebrew is first applied to Abraham in Ge 14:13, and is generally supposed to have been derived for Heber, the last of the long-lived patriarchs. However outlived six generations of his descendants, including Abraham himself, after whose death he was for some years the only surviving ancestor of Isaac and Jacob. Hebrews appears to have been the name by which the Jewish people were known to foreigners, in distinction from their common domestic name, "the children of Israel." The name of Jews, derived from Judah, was afterwards applied to them as inhabitants of Judea, 2Ki 16:6. Abraham, the founder of the Jewish nation, was a migratory shepherd, whose property consisted mainly in vast flocks and herds, but who had no fixed residence, and removed from place to place as the convenience of water and pasturage dictated. As such a nomad, he had lived in Ur of the Chaldees, and then in Haran, whence he removed and dwelt in the same manner among the Canaanites, in the country which God promised to give to his posterity. His son and grandson, Isaac and Jacob followed in his steps. By a miraculous arrangement of Providence, Joseph, one of the sons of Jacob, became grand-vizier of Egypt; and in a time of famine invited his family to settle in that land. Here Moses died, and was succeeded by Joshua, who conquered the desired country, and allotted it to the several tribes. From this time they were governed in the name of Jehovah, by chiefs, judges, or patriarchal rulers, until the time of Samuel; when the government was changed to a monarchy, and Saul anointed king. David, a shepherd youth, but the man after God's own heart, was afterwards king, and founded a family which continued to reign in Jerusalem until the entire subjugation of the country by the Chaldeans. Under his grandson Rehoboam, however, ten tribes revolted and formed a separate kingdom, that of Israel, between which the kingdom of Judah there were hostile feelings and frequent wars. The termination of the whole was the carrying away of the greater part of both nations to Babylon, Media, etc. After seventy years of exile, a few small colonies of Hebrews returned, and built another temple at Jerusalem, and attempted to reestablished their nation; but they had to struggle first, under the Maccabees, against the kings of the Seleucian race, (see JERUSALEM,) and then against the Romans; by whom at length, under Titus, Jerusalem was taken and utterly destroyed, A. D. 70-71. Since that time, although Jerusalem has been rebuilt, the Hebrews have ceased to exist as an independent people; but they are scattered among all the nations of the earth, where they retain their characteristic traits, and live as strangers, and, in a great measure, as outcasts.

The government of the Hebrews is, by Josephus, called a theocracy-a form of government which assigns the whole power to God, with the management of all the national affairs-God, in fact, being the proper King of the state. This government, however, underwent several changes under the legislator Moses, his successor Joshua, the judges, the kings, and the high priests. But amid all these revolutions, God was considered as the monarch of Israel, though he did not exercise his jurisdiction always in the same manner. In the time of Moses, he dwelt among his people as a king in his palace, or in the midst of his camp; always ready to be consulted, promulgating all needful laws, and giving specific directions in all emergencies. This was, properly, the time of the theocracy, in the strictest sense of the term. Under Joshua and the judges, it continued nearly the same: the former being filled by the spirit which animated Moses, would undertake nothing without consulting Jehovah; and the latter were leaders, raised up by God himself, to deliver the Hebrews and govern in his name. The demand of the people for a king occasioned to Samuel, the prophet-judge, great disquietude; for he regarded it as a rejection of the theocratic government, 1Sa 8:6,7. God complied with the wishes of the people; but he still asserted his own sovereign authority, and claimed the obedience of all.

The religion of the Hebrews may be considered in different points of view, with respect to the different conditions of their nation. Under the patriarchs, they were instructed in the will of God by direct revelation, worshipped him by prayer and sacrifices, opposed idolatry and atheism, used circumcision as the appointed seal of the covenant made by God with Abraham, and followed the laws which the light of grace and faith discovers to those who honestly and seriously seek God, his righteousness, and truth. They lived in expectation of the Messiah, the Desire of all nations, to complete their hopes and wished, and fully to instruct and bless them. Such was the religion of Abraham, Isaac, Jacob, Judah, Joseph, etc., who maintained the worship of God and the tradition of the true religion. After the time of Moses, the religion of the Hebrews became more fixed, and ceremonies, days, feasts, priest, and sacrifices were determined with great exactness. This whole dispensation only prefigured that more perfect one which should come, and bring life and immortality to light in his gospel, and make a full atonement for the sins of the world. See TYPE.

The long abode of the Hebrews in Egypt had cherished in them a strong propensity to idolatry; and neither the miracles of Moses, nor his precautions to withdraw them from the worship of idols, nor the rigor of his laws, nor the splendid marks of God's presence in the Israelitish camp, were able to conquer this unhappy perversity. We know with what facility they adopted the adoration of the golden calf, when they had recently been eyewitnesses of such divine wonders. Saul and David, with all their authority, were not able entirely to suppress such inveterate disorders. Superstitions, which the Israelites did not dare to exercise in public, were practiced in private. They sacrificed on the high places, and consulted diviners and magicians. Solomon, whom God had chosen to build his temple, was himself a stone of stumbling to Israel. He erected altars to the false gods of the Phoenicians, Moabites, and Ammonites, and not only permitted his wives to worship the gods of their own country, but he to some extent adored them, 1Ki 11:5-7. Most of his successors showed a similar weakness. Jeroboam introduced the worship of the golden calves into Israel, which took such deep root that it was never entirely extirpated. It was for this cause that God gave the Hebrews over into the hands of their enemies, to captivity and dispersion. See IDOLATRY. After the captivity, they appear to have been wholly free from the worship of idols; but they were still corrupt and far from God, and having filled the cup of their guilt by rejecting and crucifying the Lord of glory, they were extirpated as a nation and became strangers and sojourners over all the earth.

For the language of the Hebrews, see LANGUAGE.

The existence of the Hebrews as a people distinct from all others, to this day, is a miracle of the indisputable king, which may well justify a few remarks.

1. They are spread into all parts of the earth; being found not only in Europe and America, but to the utmost extremity of Asia, even in Thibet and China. They abound in Persia, Northern India, and Tartary, wherever travellers have penetrated. They are, as they assert, descendants of the tribe carried away captive by the Assyrian monarchs. They are also numerous in Arabia, in Egypt, and throughout Africa.

2. In most parts of the world their state is much the same-one of dislike, contempt, and oppression. In past ages innumerable exactions and wrongs have been heaped upon them. Within the last few years they have received more justice at the hands of some of the European states; but they have usually held their possessions by a very precarious tenure.

3. They everywhere maintain observances peculiar to themselves: such as circumcision, performed after the law of their fathers; the great day of expiation; also the observance of a Sabbath or day of rest on Saturday, and not on the Christian Sabbath. They have generally retained the observance of the Passover in some form.

4. They are divided into various sects. Some of them are extremely attached to the traditions of the rabbins, and to the multiplied observances enjoined in the Talmud. Others, as the Caraites, reject these with scorn, and adhere solely to Scripture. The majority of the Jews in Europe, and those with whose works we are mostly conversant, are ribbinists, and may be taken as representative of the ancient Pharisees.

5. They everywhere consider Judea as their proper country and Jerusalem as their metropolitan city. Wherever settled, and for however long, they still cherish a recollection of country, unparalleled among other nations. They have not lost it; they will not loose it; and they transmit it to their posterity. However comfortably they may be settled in any residence, they hope to see Zion and Jerusalem revive from their ashes.

6. The number of the Jewish nation was estimated a few years ago at 3,000,000. This number is probably very far short of the truth. Maltebrun estimates them as from four to five millions.

HEBREWS, EPISTLE TO THE. The object of this epistle, which ranks among the most important of the New Testament books, was to prove to the Jews, from their own Scriptures, the divinity, humanity, atonement, and intercession of Christ, particularly his preeminence over Moses and the angels of God; to demonstrate the superiority of the gospel to the law, and the real object and design of the Mosaic institution; to fortify the minds of the Hebrew converts against apostasy under persecution, and to engage them to a deportment becoming their Christian profession. In this view, the epistle furnishes a key to the Old Testament Scriptures, and is invaluable as a clear elucidation and an inspired, unanswerable demonstration of the doctrine of the great atoning Sacrifice as set forth in Old Testament institutions. The name of the writer of this epistle is nowhere mentioned. The majority of critics, however, refer it to the apostle Paul. It is also believed to have been written in Greek, at Rome and about A. D. 63. See PAUL.

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Word	Easton Dictionary - Definition
HEBREWS	(Acts 6:1) were the Hebrew-speaking Jews, as distinguished from those who spoke Greek. (See GREEKS.)

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Word

American Tract Society - Definition

JONATHAN

1. A Levite, son of Gershom, and grandson of Moses, who after the death of Joshua impiously served as a priest, first to Micah, and then to the Danites in Laish or Dan, where his posterity succeeded him until the captivity, Jud 17:1-18:31.

2. The eldest son of Saul, and one of the loveliest characters in Old Testament history. The narrative of his brilliant exploit in Michmash, 1Sa 13:1-14:52, illustrates his pious faith, his bravery, (see also 1Sa 13:3) and the favor borne him by the people, who would not suffer him to be put to death in consequence of Saul's foolish vow. This valiant and generous prince loved David as his own soul, 1Sa 18:1-4 19:2 20:1-42; and though convinced that his friend was chosen of God for the throne, nobly yielded his own pretensions, and reconciled fidelity to his father with the most pure and disinterested friendship for David. He perished with his father, in battle with the Philistines at mount Gilboa; and nothing can surpass the beauty and pathos of the elegy in which David laments his friend, 2Sa 1:1-27, whose son Mephibosheth he afterwards sought out and befriended, 2Sa 9:1-13.

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Word

Easton Dictionary - Definition

JONATHAN

whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Judg. 18:30). His history is recorded in 17:7-13 and 18:30. The Rabbins changed this name into Manasseh "to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants." He became priest of the idol image at Dan, and this office continued in his family till the Captivity.

(2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father's accession to the throne (1 Sam. 13:2). Like his father, he was a man of great strength and activity (2 Sam. 1:23), and excelled in archery and slinging (1 Chr. 12:2;2 Sam. 1:22). The affection that evidently subsisted between him and his father was interrupted by the growth of Saul's insanity. At length, "in fierce anger," he left his father's presence and cast in his lot with the cause of David (1 Sam. 20:34). After an eventful career, interwoven to a great extent with that of David, he fell, along with his father and his two brothers, on the fatal field of Gilboa (1 Sam. 31:2, 8). He was first buried at Jabesh-gilead, but his remains were afterwards removed with those of his father to Zelah, in Benjamin (2 Sam. 21:12-14). His death was the occasion of David's famous elegy of "the Song of the Bow" (2 Sam. 1:17-27). He left one son five years old, Merib-baal, or Mephibosheth (2 Sam. 4:4; comp. 1 Chr. 8:34).

(3.) Son of the high priest Abiathar, and one who adhered to David at the time of Absalom's rebellion (2 Sam. 15:27, 36). He is the last descendant of Eli of whom there is any record.

(4.) Son of Shammah, and David's nephew, and also one of his chief warriors (2 Sam. 21:21). He slew a giant in Gath.

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Word

American Tract Society - Definition

PHILISTINES

A celebrated people, who inhabited the southern seacoast of Canaan, which from them took the name of Philistia, Ps 60:8 108:9, or Palestine. They seem originally to have migrated form Egypt to Caphtor, by which some understand Crete, and others with the ancients Cappadocia, Ge 10:14, and thence to have passed over to Palestine under the name of Caphtorim, where they drove out the Avim, who dwelt from Hazerim to Azzah, that is, Gaza, and swelt in their stead, De 2:23. The country they inhabited lay between the higher land of Judea and the Mediterranean, and was in the main a level and fertile territory. It resembles our own western prairies; and bears splendid crops year after year, though miserably cultivated and never manured.

The Philistines were a powerful people in Palestine, even in Abraham's time, B. C. 1900, for they had then kings and considerable cities, Gen 20.2; 21.32; Ex 13.17. They are not enumerated among the nations devoted to extermination with the seed of Canaan. Joshua, however, did not hesitate to attack them by command from the Lord, because they possessed various districts promised to Israel. But these conquests must have been ill maintained, since under the judges, at the time of Saul, and at the beginning of the reign of David, the Philistines had their own kings and lords. Their state was divided into five little principalities, at the head of each of which was a "lord," namely, Gaza, Ashkelon, Ashdod, Gath, and Ekron-and they oppressed Israel during the government of the high-priest Eli, that of Samuel, and during the reign of Saul, for about one hundred and twenty years. Shaamgar, Samson, Samuel, and Saul opposed them, and were victorious over them with great slaughter, at various times, but did not destroy their power, Jud 3:14 1Sa 4:1-22 7:1-17 14:1-52 31:1-13. They maintained their independence till David subdued them, 2Sa 5:17 8:1-18, from which time they continued in subjection to the kings of Judah, down to the reign of Jehoram, son of Johoshaphat, when they revolted, 2Ch 21:16. Jehoram made war against them, and probably reduced them to obedience; for it is observed that they revolted again from Uzziah, who kept them under his sway using his whole reign, 2Ch 26:6-7. During the unfortunate reign of Ahaz, the Philistines made great havoc in the territory of Judah; but his son and successor Hezekiah again subdued them, 2Ch 28:18 2Ki 18:8. They regained their full liberty, however, under the later kings of Judah; and we see by the menaces uttered against them by the prophets Isaiah, Amos, Zephaniah, Jeremiah, and Ezekiel, that they brought many calamities on Israel, for which God threatened to punish them with great misfortunes, Jer 47:1-7 Eze 25:15 Am 1:6-8 Ob 1:19 Zec 9:5. See also Ne 13:23.

They were partially subdued by Esar-haddon king of Assyria and afterwards by Psammetichus king of Egypt; and there is great probability that they were reduced by Nebuchadnezzar, as well as the other people of Syria, Phoenicia, and Palestine, during the siege of Tyre. They afterwards fell under the dominion of the Persians; then under that of Alexander the Great, who destroyed Gaza, the only city of the Philistines that dared to oppose him. They appear to have become entirely incorporated with the other inhabitants of the land under the Maccabees, and are no more mentioned as a distinct people. The ancient Philistines appear in sacred history as a warlike people, not strangers to the arts of life, Jud 15:5 1Sa 13:20; worshippers of Baal and Ashtoreth, under the names of Baal-zebub and Dagon; having many priests and diviners, 1Sa 6:2 2Ki 1:2 Isa 2:6. They appear to have been of the race of Shem, their language being akin to the Hebrew, yet distinct from it, Ne 13:24. Their land, once rich and covered with cities and towns, is now desolate, Zep 2:4-7.

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Word

Easton Dictionary - Definition

PHILISTINES

(Gen. 10:14, R.V.; but in A.V., "Philistim"), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are represented as inhabiting the tract of country which lay between Judea and Egypt (Ex. 13:17; 15:14, 15; Josh. 13:3; 1 Sam. 4).

This powerful tribe made frequent incursions against the Hebrews. There was almost perpetual war between them. They sometimes held the tribes, especially the southern tribes, in degrading servitude (Judg. 15:11; 1 Sam. 13:19-22); at other times they were defeated with great slaughter (1 Sam. 14:1-47; 17). These hostilities did not cease till the time of Hezekiah (2 Kings 18:8), when they were entirely subdued. They still, however, occupied their territory, and always showed their old hatred to Israel (Ezek. 25:15-17). They were finally conquered by the Romans.

The Philistines are called Pulsata or Pulista on the Egyptian monuments; the land of the Philistines (Philistia) being termed Palastu and Pilista in the Assyrian inscriptions. They occupied the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in the south-western corner of Canaan, which belonged to Egypt up to the closing days of the Nineteenth Dynasty. The occupation took place during the reign of Rameses III. of the Twentieth Dynasty. The Philistines had formed part of the great naval confederacy which attacked Egypt, but were eventually repulsed by that Pharaoh, who, however, could not dislodge them from their settlements in Palestine. As they did not enter Palestine till the time of the Exodus, the use of the name Philistines in Gen. 26:1 must be proleptic. Indeed the country was properly Gerar, as in ch. 20.

They are called Allophyli, "foreigners," in the Septuagint, and in the Books of Samuel they are spoken of as uncircumcised. It would therefore appear that they were not of the Semitic race, though after their establishment in Canaan they adopted the Semitic language of the country. We learn from the Old Testament that they came from Caphtor, usually supposed to be Crete. From Philistia the name of the land of the Philistines came to be extended to the whole of "Palestine." Many scholars identify the Philistines with the Pelethites of 2 Sam. 8:18.

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Word

American Tract Society - Definition

SAUL

The son of Kish, of the tribe of Benjamin, the first king of the Israelites, anointed by Samuel, B. C. 1091, and after a reign of forty years filled with various events, slain with his sons on Mount Gilboa. He was succeeded by David, who was his son-in-law, and whom he had endeavored to put to death. His history is contained in 1Sa 10:1-31:13. It is a sad and admonitory narrative. The morning of his reign was bright with special divine favors, both providential, and spiritual, 1Sa 9:20 10:1-11,24,25. But he soon began to disobey God, and was rejected as unworthy to found a line of kings; his sins and misfortunes multiplied, and his sun went down in gloom. In his first war with the Ammonites, God was with him; but then follow his presumptuous sacrifice, in the absence of Samuel; his equally rash vow; his victories over the Philistines and the Amalekites; his sparing Agag and the spoil; his spirit of distracted and foreboding melancholy; his jealousy and persecution of David; his barbarous massacre of the priests and people at Nob, and of the Gibeonites; his consulting the witch on Endor; the battle with the Philistines in which his army was defeated and his sons were slain; and lastly, his despairing self-slaughter, his insignia of royalty being conveyed to David by an Amalekite, 1Sa 31:1-13 2Sa 1:1-27 1Ch 10:13,14. The guilty course and the awful end of this first king of the Hebrews were a significant reproof of their sin in desiring any king but Jehovah; and also show to what extremes of guilt and ruin one may go who rebels against God, and is ruled by his own ambitious and envious passions.

SAUL was also the Hebrew name of the apostle Paul.

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Word

Easton Dictionary - Definition

SAUL

asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.

(2.) The son of Kish (probably his only son, and a child of prayer, "asked for"), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father's she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, "the hill of God," A.V.; lit., as in R.V. marg., "Gibeah of God"), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to "the land of Shalisha," and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel's home at Ramah (9:5-10). At this point Saul proposed to return from the three days' fruitless search, but his servant suggested that they should first consult the "seer." Hearing that he was about to offer sacrifice, the two hastened into Ramah, and "behold, Samuel came out against them," on his way to the "bamah", i.e., the "height", where sacrifice was to be offered; and in answer to Saul's question, "Tell me, I pray thee, where the seer's house is," Samuel made himself known to him. Samuel had been divinely prepared for his coming (9:15-17), and received Saul as his guest. He took him with him to the sacrifice, and then after the feast "communed with Saul upon the top of the house" of all that was in his heart. On the morrow Samuel "took a vial of oil and poured it on his head," and anointed Saul as king over Israel (9:25-10:8), giving him three signs in confirmation of his call to be king. When Saul reached his home in Gibeah the last of these signs was fulfilled, and the Sprit of God came upon him, and "he was turned into another man." The simple countryman was transformed into the king of Israel, a remarkable change suddenly took place in his whole demeanour, and the people said in their astonishment, as they looked on the stalwart son of Kish, "Is Saul also among the prophets?", a saying which passed into a "proverb." (Comp. 19:24.)

The intercourse between Saul and Samuel was as yet unknown to the people. The "anointing" had been in secret. But now the time had come when the transaction must be confirmed by the nation. Samuel accordingly summoned the people to a solemn assembly "before the Lord" at Mizpeh. Here the lot was drawn (10:17-27), and it fell upon Saul, and when he was presented before them, the stateliest man in all Israel, the air was rent for the first time in Israel by the loud cry, "God save the king!" He now returned to his home in Gibeah, attended by a kind of bodyguard, "a band of men whose hearts God had touched." On reaching his home he dismissed them, and resumed the quiet toils of his former life.

Soon after this, on hearing of the conduct of Nahash the Ammonite at Jabeshgilead (q.v.), an army out of all the tribes of Israel rallied at his summons to the trysting-place at Bezek, and he led them forth a great army to battle, gaining a complete victory over the Ammonite invaders at Jabesh (11:1-11). Amid the universal joy occasioned by this victory he was now fully recognized as the king of Israel. At the invitation of Samuel "all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal." Samuel now officially anointed him as king (11:15). Although Samuel never ceased to be a judge in Israel, yet now his work in that capacity practically came to an end.

Saul now undertook the great and difficult enterprise of freeing the land from its hereditary enemies the Philistines, and for this end he gathered together an army of 3,000 men (1 Sam. 13:1, 2). The Philistines were encamped at Geba. Saul, with 2,000 men, occupied Michmash and Mount Bethel; while his son Jonathan, with 1,000 men, occupied Gibeah, to the south of Geba, and seemingly without any direction from his father "smote" the Philistines in Geba. Thus roused, the Philistines, who gathered an army of 30,000 chariots and 6,000 horsemen, and "people as the sand which is on the sea-shore in multitude," encamped in Michmash, which Saul had evacuated for Gilgal. Saul now tarried for seven days in Gilgal before making any movement, as Samuel had appointed (10:8); but becoming impatient on the seventh day, as it was drawing to a close, when he had made an end of offering the burnt offering, Samuel appeared and warned him of the fatal consequences of his act of disobedience, for he had not waited long enough (13:13, 14).

When Saul, after Samuel's departure, went out from Gilgal with his 600 men, his followers having decreased to that number (13:15), against the Philistines at Michmash (q.v.), he had his head-quarters under a pomegrante tree at Migron, over against Michmash, the Wady esSuweinit alone intervening. Here at Gibeah-Geba Saul and his army rested, uncertain what to do. Jonathan became impatient, and with his armour-bearer planned an assault against the Philistines, unknown to Saul and the army (14:1-15). Jonathan and his armour-bearer went down into the wady, and on their hands and knees climbed to the top of the narrow rocky ridge called Bozez, where was the outpost of the Philistine army. They surprised and then slew twenty of the Philistines, and immediately the whole host of the Philistines was thrown into disorder and fled in great terror. "It was a very great trembling;" a supernatural panic seized the host. Saul and his 600 men, a band which speedily increased to 10,000, perceiving the confusion, pursued the army of the Philistines, and the tide of battle rolled on as far as to Bethaven, halfway between Michmash and Bethel. The Philistines were totally routed. "So the Lord saved Israel that day." While pursuing the Philistines, Saul rashly adjured the people, saying, "Cursed be the man that eateth any food until evening." But though faint and weary, the Israelites "smote the Philistines that day from Michmash to Aijalon" (a distance of from 15 to 20 miles). Jonathan had, while passing through the wood in pursuit of the Philistines, tasted a little of the honeycomb which was abundant there (14:27). This was afterwards discovered by Saul (ver. 42), and he threatened to put his son to death. The people, however, interposed, saying, "There shall not one hair of his head fall to the ground." He whom God had so signally owned, who had "wrought this great salvation in Israel," must not die. "Then Saul went up from following the Philistines: and the Philistines went to their own place" (1 Sam. 14:24-46); and thus the campaign against the Philistines came to an end. This was Saul's second great military success.

Saul's reign, however, continued to be one of almost constant war against his enemies round about (14:47, 48), in all of which he proved victorious. The war against the Amalekites is the only one which is recorded at length (1 Sam. 15). These oldest and hereditary (Ex. 17:8; Num. 14:43-45) enemies of Israel occupied the territory to the south and south-west of Palestine. Samuel summoned Saul to execute the "ban" which God had pronounced (Deut. 25:17-19) on this cruel and relentless foe of Israel. The cup of their iniquity was now full. This command was "the test of his moral qualification for being king." Saul proceeded to execute the divine command; and gathering the people together, marched from Telaim (1 Sam. 15:4) against the Amalekites, whom he smote "from Havilah until thou comest to Shur," utterly destroying "all the people with the edge of the sword", i.e., all that fell into his hands. He was, however, guilty of rebellion and disobedience in sparing Agag their king, and in conniving at his soldiers' sparing the best of the sheep and cattle; and Samuel, following Saul to Gilgal, in the Jordan valley, said unto him, "Because thou hast rejected the word of the Lord, he also hath rejected thee from being king" (15:23). The kingdom was rent from Saul and was given to another, even to David, whom the Lord chose to be Saul's successor, and whom Samuel anointed (16:1-13). From that day "the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him." He and Samuel parted only to meet once again at one of the schools of the prophets.

David was now sent for as a "cunning player on an harp" (1 Sam. 16:16, 18), to play before Saul when the evil spirit troubled him, and thus was introduced to the court of Saul. He became a great favourite with the king. At length David returned to his father's house and to his wonted avocation as a shepherd for perhaps some three years. The Philistines once more invaded the land, and gathered their army between Shochoh and Azekah, in Ephes-dammim, on the southern slope of the valley of Elah. Saul and the men of Israel went forth to meet them, and encamped on the northern slope of the same valley which lay between the two armies. It was here that David slew Goliath of Gath, the champion of the Philistines (17:4-54), an exploit which led to the flight and utter defeat of the Philistine army. Saul now took David permanently into his service (18:2); but he became jealous of him (ver. 9), and on many occasions showed his enmity toward him (ver. 10, 11), his enmity ripening into a purpose of murder which at different times he tried in vain to carry out.

After some time the Philistines "gathered themselves together" in the plain of Esdraelon, and pitched their camp at Shunem, on the slope of Little Hermon; and Saul "gathered all Israel together," and "pitched in Gilboa" (1 Sam. 28:3-14). Being unable to discover the mind of the Lord, Saul, accompanied by two of his retinue, betook himself to the "witch of Endor," some 7 or 8 miles distant. Here he was overwhelmed by the startling communication that was mysteriously made to him by Samuel (ver. 16-19), who appeared to him. "He fell straightway all along on the earth, and was sore afraid, because of the words of Samuel" (ver. 20). The Philistine host "fought against Israel: and the men of Israel fled before the Philistines, and fell down slain in Mount Gilboa" (31:1). In his despair at the disaster that had befallen his army, Saul "took a sword and fell upon it." And the Philistines on the morrow "found Saul and his three sons fallen in Mount Gilboa." Having cut off his head, they sent it with his weapons to Philistia, and hung up the skull in the temple of Dagon at Ashdod. They suspended his headless body, with that of Jonathan, from the walls of Bethshan. The men of Jabesh-gilead afterwards removed the bodies from this position; and having burnt the flesh, they buried the bodies under a tree at Jabesh. The remains were, however, afterwards removed to the family sepulchre at Zelah (2 Sam. 21:13, 14). (See DAVID.)

(3.) "Who is also called Paul" (q.v.), the circumcision name of the apostle, given to him, perhaps, in memory of King Saul (Acts 7:58; 8:1; 9:1).

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Word

American Tract Society - Definition

TRUMPET

The Lord commanded Moses to make two trumpets of beaten silver, for the purpose of calling the people together when they were to decamp, Nu 10:2. They used these trumpets to proclaim the beginning of the civil year, of the sabbatical year, Le 23:24 Nu 29:1, and of the jubilee, Le 25:9-10. See MUSIC.

The feast of Trumpets was kept on the first day of the seventh month of the sacred year, which was the first of the civil year, called Tishri. The beginning of the year was proclaimed by sound of trumpet, Le 23:24 Nu 29:1; and the day was kept solemn, all servile business being forbidden. In addition to the daily and the monthly sacrifices, Nu 28:11-15, a solemn holocaust was offered in the name of the whole nation, of a bullock, a ram, a kid, and seven lambs of the same year, with offerings of flour and wine, as usual with these sacrifices. Scripture does not mention the occasion of appointing this feast.

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