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(^110) Most critics seem to imagine that they had first gone all round Israel, and only
ultimately arrived at Gibeah, where they addressed themselves to the people, and
not to Saul. But this account is in no way borne out by the text, nor would it leave
sufficient time for the measures taken by Saul (ver. 7). The statement of the elders
of Jabesh (ver.3) was evidently intended to mislead Nahash.
(^111) This is evidently the meaning, and not that conveyed in our Authorised Version.
(^112) Curiously enough, Keil seems to have overlooked that the Hebrew word here
used is that for "terror," or "awe," not fear. The sacred text ascribes the origin of
this terror to the agency of Jehovah - not in the sense of a miracle, but because it
always traces up effects to Him as their first cause.
(^113) It almost appears as if we here met the first traces of a separation of the people
into Israel and Judah. Similarly 17:52; 18:16; 2 Samuel 2:9; 3:10; 5:1-5; 19:41,
etc.; 20:2, 4.
(^114) Some writers have imagined that Saul was anointed a second time. But for this
there is no warrant in the text.
(^115) It is thus that I understand 1 Samuel 12:2: "And, behold, my sons, they are with
you."
(^116) That Samuel did not blame Israel for wishing a king, but for the views and
motives which underlay their application, appears (as Hengstenberg has shown)
from the circumstance that when the people are repentant (ver. 19), he does not
labor to make them recall what had been done, but only to turn unto the Lord (vers.
20 -25).
(^117) In the list of the judges mentioned by Samuel we find the name of Bedan (ver.
11). In all probability this is a copyist's mistake for Barak.
(^118) That is - the months of May and June.
(^119) We have ventured to suggest this explanation of the miraculous occurrence,
because it meets all the requirements of the case, and because, even during the
preparatory dispensation of the Old Testament, miracles were not mere exhibitions
of power without moral purpose or meaning. At the same time, we fully and
frankly accept the fact that in Biblical times, and till after the outpouring of the
(^)