58
In vers. 14, 15 we read of a "great stone," while in ver. 18 it is called the great Avel." Interpreters regard
this as a clerical error of the copyist - ( lba for öba ), A VeL for EVeN. But may it not be that this "great
stone" obtained the name Avel, "mourning," as marking the boundary -line towards Philistia?
59
The Authorised Version translates in ver. 19, "they had looked into the ark," following in this the Rabbis.
But this view is scarcely tenable. Nor is the rendering of other interpreters satisfactory: "They looked (in the
sense of curious gazing) at the ark," although this assuredly comes within the range of the warning,
Numbers 4:20. But the whole text here seems corrupted. Thus in the statement that "He smote threescore
and ten men," the addition "of the people, 50,000," has - judging it both on linguistic and rational grounds -
unquestionably crept into the text by the mistake of a copyist. But Thenius points out other linguistic
anomalies, which lead to the inference that there may be here some farther corruption of the text.
Accordingly, he adopts the reading from which the LXX. translated: "And the sons of Jechonias rejoiced
not among the men of Beth-shemesh, that they saw the ark of the Lord."
60
See previous note.
61
It is difficult to say why the ark was not carried to Shiloh. Ewald thinks that the Philistines had taken
Shiloh, and destroyed its sanctuary; Keil, that the people were unwilling to restore the ark to a place which
had been profaned by the sons of Eli; Erdmann, that it was temporarily placed at Kirjath-jearim for safety, till
the will of God were known. The latter seems the most satisfactory explanation, especially as Kirjath-jearim
was the first large town between Beth-shemesh and Shiloh, and the priesthood of Shiloh had proved
themselves untrustworthy guardians of the ark.
62
Second, probably, only to Moses, if such comparisons are lawful. But even so, Samuel seems at times
more majestic even than Moses - more grand, unbending, and unapproachable. Ewald compares Samuel with
Luther.
63
In the New Testament dispensation the o utward calling is the result of, or at least intimately connected
with, the inner state. The reverse was the case under the Old Testament, where the outward calling seems to
mold the men. Even the prophetic office is not quite an exception to this rule.
64
As Schmid puts it: "One who follows another, and lamentingly entreats till he obtains," - as did the
Syrophenician woman. Thenius imagines that there is a hiatus between vers. 2 and 3; while Ewald regards
vers. 3, 4 as a later addition. Impartial students, however, will fail to perceive either, but will be content to
leave these two assertions to refute one another.
65
So 1 Samuel 7:3, rendered literally.
66
The ancient Mizpeh, as we have identified it, lay about 2848 feet above the level of the sea. It seems to us
impossible, from the localization of this assembly and of the battle which followed, to identify Mizpeh with
the hill Scopus, close to Jerusalem.
67
The ceremony of drawing and pouring out water, which accompanied Israel's fast and confession, has
been regarded by most interpreters as a symbol of their sorrow and contrition. But may it not have been a
ceremonial act, indicative not only of penitence, but of the purification and separation of the service of
Jehovah from all foreign elements around? Comp. here also the similar act of Elijah (1 Kings 18:33-35).
68
In the text we read: "And Samuel took a sucking lamb, and offered it for a burnt-offering wholly unto
Jehovah: and Samuel cried unto Jehovah for Israel" (1 Samuel 7:9). The two words wh ich we have italicized
require brief comment. The "sucking lamb" would, according to Leviticus 22:27, be, of course, seven days
old.