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(^176) Our Authorised Version renders ver. 10, "and he prophesied in the midst of the
house;" and the word undoubtedly means this. But in the present instance it refers
not to "prophecy," but to the ecstatic state which often accompanied it, even in
false prophets: comp. 1 Kings 22:22; Acts 16:16; 19:15. Saul was in a state of
maniacal ecstasy.
(^177) Apparently Saul did not actually throw the javelin, as in 19:10.
(^178) So literally. Our Authorised Version gives the impression that David had left
the presence of Saul.
(^179) The expression in ver. 18, "my life," probably means my status in life. The
rendering proposed by some, "my people," is linguistically unsupported, and
implies a needless repetition.
(^180) The suggestion of Keil, that it was due to want of affection on her part, is as
arbitrary as that (in The Speaker's Commentary) of a large dowry on the part of
Adriel.
(^181) Ver. 21 had probably best be rendered: "Thou shalt this day be my son-in- law
in a second (another) manner;" or else, become such "a second time."
(^182) Our space prevents not only an analysis but even a literal translation of this
Psalm. The reader should compare it with this history. Those who are able to avail
themselves of it, will find much help in Professor Delitzsch's Commentary on the
Psalms (German Ed., vol. 1, pp. 441- 448); translated in Clark's Foreign
Theological Library.
(^183) The Hebrew expression is somewhat difficult, and may imply that Michal used
it to cover David's face, or that she put it about the Teraphim to appear like hair. I
have translated the words literally.
(^184) The Germans speak of "lies of necessity" (Nothluge), which to me seems a
contradiction of terms, since no one duty (or moral necessity) can ever contravene
another.
(^185) I am bound to add that even Talmudical writings insist on the need of absolute
truthfulness, though in terms far other than the New Testament.
(^)