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The period of the Judges is linked to the period of the Kingdom by the prophet Samuel, who anointed both Saul and David as kings. Not only was Samuel himself a prophet, but his forebears also has been prophets, and both his parents, Elkanah and Hannah, were endowed with the gift of prophecy. Aside from this gift, Elkanah possessed extraordinary virtue. He was a second Abraham, the only pious man of his generation, who saved the world from destruction when God, made wroth by the idolatry of Micah, was on the point of annihilating it utterly. His chief merit was that he stimulated the people by his example to go on pilgrimages to Shiloh, the spiritual centre of the nation. Accompanied by his whole household, including kinsmen, he was in the habit of making the three prescribed pilgrimages annually, and though he was a man of only moderate means, his retinue was equipped with great magnificence. In all the towns through which it passed, the procession caused commotion. The lookers-on invariably inquired into the reason of the rare spectacle, and Elkanah told them: "We are going to the house of the Lord at Shiloh, for thence come forth the law. Why should you not join us?" Such gentle, persuasive words did not fail of taking effect. In the first year five households undertook the pilgrimage, the next year ten, and so on until the whole town followed his example. Elkanah chose a new route every year. Thus he touched at many towns, and their inhabitants were led to do a pious deed.

In spite of his God-fearing ways, Elkanah's domestic life was not perfectly happy. He had been married ten years, and his union with Hannah had not been blessed with offspring. The love he bore his wife compensated him for his childlessness, but Hannah herself insisted upon his taking a second wife. Peninnah embraced every opportunity of vexing Hannah. In the morning her derisive greeting to Hannah would be: "Dost thou not mean to rise and wash thy children, and send them to school?" Such jeers were to keep Hannah mindful of her childlessness. Perhaps Peninnah's intentions were laudable: she may have wanted to bring Hannah to the point of praying to God for children. However it may have been forced from her, Hannah's petition for a son was fervent and devout. She entreats God: "Lord of the world! Hast Thou created aught in vain? Our eyes Thou hast destined for sight, our ears for hearing, our mouth for speech, our nose to smell therewith, our hands for work. Didst Thou not create these breasts above my heart to give suck to a babe? O grant me a son, that he may draw nourishment therefrom. Lord, Thou reignest over all beings, the mortal and the heavenly beings. The heavenly beings neither eat nor drink, they do not propagate themselves, nor do they die, but they live forever. Mortal man eats, drinks, propagates his kind and dies. If, now, I am of the heavenly beings, let me live forever. But if I belong to mortal mankind, let me do my part in establishing the race."

Eli the high priest, who at first misinterpreted Hannah's long prayer, dismissed her with the blessing: "May the son to be born unto thee acquire great knowledge in the law." Hannah left the sanctuary, and at once her grief-furrowed countenance changes. She felt beyond a doubt that the blessing of Eli would be fulfilled.


Hannah's prayer was heard. At the end of six months and a few days Samuel was born to her, in the nineteenth year of her married life, and the one hundred and thirtieth of her age. Samuel was of a frail constitution, and required tender care and nurture. For this reason he and his mother could not accompany Elkanah on his pilgrimages. Hannah withheld her boy from the sanctuary for some years. Before Samuel's birth a voice from heaven had proclaimed that in a short time a great man would be born, whose name would be Samuel. All men children of that time were accordingly named Samuel. As they grew up, the mothers were in the habit of getting together and telling of their children's doings, in order to determine which of them satisfied the expectations the prophecy had aroused. When the true Samuel was born, and by his wonderful deed excelled all his companions, it became plain to whom the word of God applied. His preeminence now being undisputed, Hannah was willing to part with him.

The following incident is an illustration of Samuel's unusual qualities manifested even in infancy. He was two years old when his mother brought him to Shiloh to leave him there permanently. An occasion at once presented itself for the display of his learning and acumen, which were so great as to arouse the astonishment of the high priest Eli himself. On entering the sanctuary Samuel noticed that they were seeking a priest to kill the sacrificial animal. Samuel instructed the attendants that a non-priest was permitted to kill the sacrifice. The high priest Eli appeared at the moment when, by Samuel's directions, the sacrifice was being killed by a non-priest. Angered by the child's boldness, he was about to have him executed, regardless of Hannah's prayer for his life. "Let him die," he said, "I shall pray for another in his place." Hannah replied: "I lent him to the Lord. Whatever betide, he belongs neither to thee nor to me, but to God." Only then, after Samuel's life was secure, Hannah offered up her prayer of thanksgiving. Beside the expression of her gratitude, it contains also many prophecies regarding Samuel's future achievements, and it recited the history of Israel from the beginning until the advent of Messiah. Her prayer incidentally brought relief to the Sons of Korah. Since the earth had swallowed them, they had been constantly sinking lower and lower. When Hannah uttered the words, "God bringeth down to Sheol, and bringeth up," they came to a standstill in their downward course.

Hannah was spared to witness, not only the greatness of her son, but also the undoing of her rival. Every time Hannah bore a child, Peninnah lost two of hers, until eight of her ten children had died, and she would have had to surrender all, had not Hannah interceded for her with prayer.


Shortly before Samuel entered upon his novitiate in the sanctuary, Eli succeeded to the three highest offices in the land: he was made high priest, president of the Sanhedrin, and ruler over the political affairs of Israel. Eli was a pious man, and devoted to the study of the Torah, wherefore he attained to a good old age and to high honors. In his office as high priest he was successor to no less a personage than Phinehas, who had lost his high-priestly dignity on account of his haughty bearing toward Jephthah. With Eli the line of Ithamar rose to power instead of the line of Eleazar. However, the iniquitous deed of his two sons brought dire misfortune upon Eli and upon his family, though the Scriptural account of their conduct may not be taken literally. The sons of Eli transgressed only in that they sometimes kept the women waiting who came to the sanctuary to bring the purification offerings, and so they retarded their return to their families. This was bad enough for priest of God. Their misdeeds recoiled upon their father, who was not strict enough in rebuking them. Eli's punishment was that he aged prematurely, and, besides, he had to give up his various offices.

During his lifetime, his youngest son Phinehas, the worthier of the two, officiated as high priest. The only reproach to which Phinehas laid himself open was that he made no attempt to mend his brother's ways.

The worst of God's decree against Eli he learned from Elkanah, the man of God who came unto Eli, and who announced that the high-priestly dignity would be wrested from his house, and once more conferred upon the family of Eleazar, and, furthermore, his descendant would all die in their prime. The latter doom can be averted by good deeds, devotion in prayer, and zealous study of the Torah. These means were often employed successfully. But against the loss of the high priest's office there is no specific. The house of Eli forfeited it irrevocably. Abiathar, the great-grandson of Eli's son Phinehas, the last of the high priest of the line of Ithamar, had to submit to the fate of seeing David transfer his dignity to Zadok, in whose family it remained forever.

The sons of Eli brought misfortune also upon the whole of Israel. To their sins and the ease with which the people condoned them was attributed the unhappy issue of the war with the Philistines. The holy Ark, the receptacle for the broken table of the law, which accompanied the people to the camp, did not have the expected effect of compelling victory for the Israelites. What Eli feared happened. He enjoined upon his sons not to appear before him if they should survive the capture of the Ark. But they did not survive it; they died upon the battlefield on which their nation had suffered bitter defeat. The Philistines, to be sure, had to pay dearly for their victory, especially those who had spoken contemptuous words when the holy Ark had appeared in the Israelitish camp: "The God of the Israelites had ten plagues, and those he expended upon the Egyptians. He no longer has it in His power to do harm." But God said: "Do ye but wait to see. I shall bring plague down upon you like of which hath never been." This new plague consisted in mice crawling forth out of the earth, and jerking the entrails out of the bodies of the Philistines while they eased nature. If the Philistines sought to protect themselves by using brass vessels, the vessels burst at the touch of the mice, and, as before, the Philistines were at their mercy. After some months of suffering, when they realized that their god Dagon was the victim instead of the victor, they resolved to send the Ark back to the Israelites. Many of the Philistines, however, were not yet convinced of God's power. The experiment with the milch kine on which there had come no yoke was to establish the matter for them. The result was conclusive. Scarcely had the cows begun to draw the cart containing the Ark when they raised their voices in song:

Arise thou, O Acacia! Soar aloft in the fulness of thy splendor,

Thou who art adorned with gold embroidery,

Thou who art reverenced within the Holiest of the palace,

Thou who art covered by the two Cherubim!

When the holy Ark was thus brought into the Israelitish domain, there was exceeding great rejoicing. Yet the people were lacking in due reverence. They unloaded the holy vessel while doing their usual work. God punished them severely. The seventy members of the Sanhedrin perished, and with them fifty thousand of the people. The punishment was meet for another reason. At first sight of the Ark some of the people had exclaimed: "Who vexed these that thou didst feel offended, and what had mollified thee now?"


In the midst of the defeats and other calamities that overwhelmed the Israelites, Samuel's authority grew, and the respect for him increased, until he was acknowledged the helper of his people. His first efforts were directed toward counteracting the spiritual decay in Israel. When he assembled the people at Mizpah for prayer, he sought to distinguish between the faithful and the idolatrous, in order to mete out punishment to the disloyal. He had all the people drink water, whose effect was to prevent idolaters from opening their lips. The majority of the people repented of their sins, and Samuel turned to God in their behalf: "Lord of the world! Thou requirest naught of man but that he should repent of his sins. Israel is penitent, do Thou pardon him." The prayer was granted, and when, after his sacrifice, Samuel led an attack upon the Philistines, victory was not withheld from the Israelites. God terrified the enemy first by an earthquake, and then by thunder and lightning. Many were scattered and wandered about aimlessly; many were precipitated into the rents torn in the earth, the rest had their faces scorched, and in their terror and pain their weapons dropped from their hands.

In peace as in war Samuel was the type of a disinterested, incorruptible judge, who even refused compensation for the time, trouble, and pecuniary sacrifices entailed upon him by his office. His sons fell far short of resembling their father in these respects. Instead of continuing Samuel's plan of journeying from place to place to dispense judgment, they had the people come to them, and they surrounded themselves with a crew of officials who preyed upon the people for their maintenance. In a sense, therefore, the curse with which Eli threatened Samuel in his youth was accomplished: both he and Samuel had sons unworthy of their fathers. Samuel at least had the satisfaction of seeing his sons mend their ways. One of them is the prophet Joel, whose prophecy forms a book of the Bible.

Though, according to this account, the sons of Samuel were by no means so iniquitous as might be inferred from the severe expressions of the Scripture, still the demand for a king made by the leaders of the people was not unwarranted. All they desired was a king in the place of a judge. What enkindled the wrath of God and caused Samuel vexation, was the way in which the common people formulated the demand. "We want a king," they said, "that we may be like the other nations."


There were several reasons for the choice of Saul as king. He had distinguished himself as a military hero in the unfortunate engagement of the Philistines with Israel under the leadership of the sons of Eli. Goliath captured the tables of the law. When Saul heard of this in Shiloh, he marched sixty miles to the camp, wrested the tables from the giant, and returned to Shiloh on the same day, bringing Eli the report of the Israelitish misfortune. Besides, Saul possessed unusual beauty, which explains why the maidens whom he asked about the seer in their city sought to engage him in a lengthy conversation. At the same time he was exceedingly modest. When he and his servant failed to find the asses they were looking for, he said, "My father will take thought of us," putting his servants on a level with himself, and when he was anointed king, he refused to accept the royal dignity until the Urim and Thummin were consulted. His chief virtue, however, was his innocence. He was as free from sin as "a one year old child." No wonder, then, he was held worthy of the prophetic gift. The prophecies he uttered concerned themselves with the war of Gog and Magog, the meting out of reward and punishment at the last judgment. Finally, his choice as king was due also to the merits of his ancestors, especially his grandfather Abiel, a man interested in the public welfare, who would have the streets lighted so that people might go to the houses of study after dark.

Saul's first act as king was his successful attack upon Nahash, king of the Ammonites, who had ordered the Gileadites to remove the injunction from the Torah barring the Ammonites from the congregation of Israel. In his next undertaking, the campaign against the Philistines, he displayed his piety. His son Jonathan had fallen under the severe ban pronounced by Saul against all who tasted food on a certain day, and Saul did not hesitate to deliver him up to death. Jonathan's trespass was made know by the stones in the breastplate of the high priest. All the stones were bright, only the one bearing the name Benjamin had lost its brilliancy. By lot it was determined that its dimmed lustre was due to the Benjamite Jonathan. Saul desisted from his purpose of executing Jonathan only when it appeared that he had transgressed his father's command by mistake. A burnt offering and his weight in gold paid to the sanctuary were considered an atonement for him. In the same war Saul had occasion to show his zeal for the scrupulous observance of the sacrificial ordinances. He reproached his warriors with eating the meat of the sacrifices before the blood was sprinkled on the altar, and he made it his task to see to it that the slaughtering knife was kept in the prescribed condition. As recompense, an angel brought him a sword, there being none beside Saul in the whole army to bear one.

Saul manifested a different spirit in the next campaign, the war with the Amalekites, whom, at the bidding of God, he was to exterminate. When the message of God's displeasure was conveyed to Saul by the prophet Samuel, he said: "If the Torah ordains that a heifer of the herd shall be beheaded in the valley as an atonement for the death of a single man, how great must be the atonement required for the slaughter of so many men? And granted they are sinners, what wrong have their cattle done to deserve annihilation? And granted that the adults are worthy of their fate, what have the children done?" Then a voice proclaimed from heaven, "Be not overjust." Later on, when Saul commissioned Doeg to cut down the priests at Nob, the same voice was heard to say, "Be not overwicked." It was this very Doeg, destined to play so baleful a part in his life, who induced Saul to spare Agag, the king of Amalekites. His argument was the law prohibits the slaying of an animal and its young on the same day. How much less permissible is it to destroy at one time old and young, men and children. As Saul had undertaken the war of extermination against Amalek only because forced into it, he was easily persuaded to let the people keep a part of the cattle alive. As far as he himself was concerned, he could have had no personal interest in the booty, for he was so affluent that he took a census of the army by giving a sheep to every one of his soldiers, distributing not less than two hundred thousand sheep.

Compared with David's sins, Saul's were not sufficiently grievous to account for the withdrawal of the royal dignity from him and his family. The real reason was Saul's too great mildness, a drawback in a ruler. Moreover, his family was of such immaculate nobility that his descendants might have become too haughty. When Saul disregarded the Divine command about the Amalekites, Samuel announced to him that his office would be bestowed upon another. The name of his successor was not mentioned on that occasion, but Samuel gave him a sign by which to recognize the future king: he who would cut off the corner of Saul's mantle, would reign in his stead. Later on, when David met Saul in the cave and cut off a piece of the king's skirt, Saul knew him for a certainty to be his destined successor.

So Saul lost his crown on account of Agag, and yet did not accomplish his purpose of saving the life of the Amalekite king, for Samuel inflicted a most cruel death upon Agag, and that not in accordance with Jewish, but with heathen, forms of justice. No witnesses of Agag's crime could be summoned before the court, nor could it be proved that Agag, as the law requires, had been warned when about to commit the crime. Though due punishment was meted out to Agag, in a sense it came too late. Had he been killed by Saul in the course of the battle, the Jews would have been spared the persecution devised by Haman, for, in the short span of time that elapsed between war and his execution, Agag became the ancestor of Haman.

The Amalekite war was the last of Saul's notable achievements. Shortly afterward he was seized by the evil spirit, and the rest of his days were passed mainly in persecuting David and his followers. Saul would have died immediately after the Amalekite war, if Samuel had not interceded for him. The prophet prayed to God that the life of the disobedient king be spared, at least so long as his own years had not come to their destined close: "Thou regardest me equal to Moses and Aaron. As Moses and Aaron did not have their handiwork destroyed before their eyes during their life, so may my handiwork not cease during my life." God said: "What shall I do? Samuel will not let me put an end to Saul's days, and if I let Samuel die in his prime, people will speak ill of him Meanwhile David's time is approaching, and one reign may not overlap the time assigned to another by his hairbreadth." God determined to let Samuel age suddenly, and when he died at fifty-two, the people were under the impression the days of an old man had come to an end. So long as he lived, Saul was secure. Scarcely was he dead, when the Philistines began to menace the Israelites and their king. Soon it appeared how well justified had been the mourning services for the departed prophet in all the Israelitish towns. It was not remarkable that the mourning for Samuel should have been universal. During his active administration as judge, he had been in the habit of journeying through every part of the country, and so he was known personally to all the people. This practice of his testifies not only to the zeal with which he devoted himself to his office, but also to his wealth, for the expenses entailed by these journeys were defrayed from his own purse. Only one person in all the land took no part in the demonstrations of grief. During the very week of mourning Nabal held feasts. "What!" God exclaimed, "all weep and lament over the death of the pious, and this reprobate engages in revelry!" Punishment was not withheld. Three days after the week of mourning for Samuel Nabal dies.

There was none that felt the death of Samuel more keenly than Saul. Left alone and isolated, he did not shrink from extreme measures to enter into communication with the departed prophet. With his two adjutants, Abner and Amasa, he betook himself to Abner's mother, the witch of En-dor. The king did not reveal his identity, but the witch had no difficulty in recognizing her visitor. In necromancy the peculiar rule holds good that, unless it is summoned by a king, a spirit raised from the dead appears head downward and feet in the air. Accordingly, when the figure of Samuel stood upright before them, the witch knew that the king was with her. Though the witch saw Samuel, she could not hear what he said, while Saul heard his words, but could not see his person another peculiar phenomenon in necromancy: the conjuror sees the spirit, and he for whom the spirit had been raised only hears it. Any other person present neither sees nor hears it.

The witch's excitement grew when she perceived a number of spirits arise by the side of Samuel. The dead prophet, when he was summoned back to earth, thought that the judgement day had arrived. He requested Moses to accompany him and testify to his always having executed the ordinances of the Torah as Moses had established them. With these two great leaders a number of the pious arose, all believing that the day of judgment was at hand. Samuel was apparelled in the "upper garment" his mother had made for him when she surrendered him to the sanctuary. This he had worn throughout his life, and in it he was buried. At the resurrection all the dead wear their grave clothes, and so it came about that Samuel stood before Saul in his well-known "upper garment."

Only fragments of the conversation between Samuel and Saul have been preserved in the Scriptures. Samuel reproached Saul with having disturbed him. "Was it not enough," he said, "for thee to enkindle the wrath of thy Creator by calling up the spirits of the dead, must thou need change me into an idol? For is it not said that like unto the worshippers so shall the worshipped be punished?" Samuel then consented to tell the king God's decree, that he had resolved to rend the kingdom out of his hand, and invest David with the royal dignity. Whereupon Saul: "These are not the words thou spakest to me before." "When we dwelt together," rejoined Samuel, "I was in the world of lies. Now I abide in the world of truth, and thou heardest lying words from me, for I feared thy wrath and thy revenge. Now I abide in the world of truth, and thou hearest words of truth from me. As to the thing the Lord hath done unto thee, thou hast deserved it, for thou didst not obey the voice of the Lord, nor execute his fierce wrath upon Amalek." Saul asked: "Can I still save myself by flight?" "Yes," replied Samuel, "if thou fleest, thou art safe. But if thou acceptest God's judgment, by to-morrow thou wilt be united with me in Paradise."

When Abner and Amasa questioned Saul about his interview with Samuel, he replied: "Samuel told me I should go into battle to-morrow, and come forth victorious. More than that, my sons will be given exalted positions in return for their military prowess." The next day his three sons went with him to the war, and all were stricken down. God summoned the angels and said to them: "Behold the being I have created in my world. A father as a rule refrains from taking his sons even to a banquet, lest he expose them to the evil eye. Saul goes to war knowing that he will lose his life, yet he takes his sons with him, and cheerfully accepts the punishment I ordain."

So perished the first Jewish king, as a hero and a saint. His latter days were occupied with regrets on account of the execution of the priest of Nob, and his remorse secured pardon for him. Indeed, in all respects his piety was so great that not even David was his equal: David had many wives and concubines; Saul had but on wife. David remained behind, fearing to lose his life in battle with his son Absalom; Saul went into the combat knowing he should not return alive. Mild and generous, Saul led the life of a saint in his own house, observing even the priestly laws of purity. Therefore God reproached David with having pronounced a curse upon Saul in his prayer. Also, David in his old age was punished for having cut off the corner of Saul's mantle, for no amount of clothing would keep him warm. Finally, when a great famine fell upon the land during the reign of David, God told him it had been inflicted upon him because Saul's remains had not been buried with the honor due to him, and at that moment a heavenly voice resounded calling Saul "the elect of God."


The most important figure at the court of Saul was his cousin Abner, the son of the witch of En-dor. He was a giant of extraordinary size. A wall measuring six ells in thickness could be moved more easily than one of Abner's feet. David once chanced to get between the feet of Abner as he lay asleep, and he was almost crushed to death, when fortunately Abner moved them, and David made his escape. Conscious of his vast strength he once cried out: "If only I could seize the earth at some point, I should be able to shake it." Even in the hour of death, wounded mortally by Joab, he grasped his murderer like a worsted ball. He was about to kill him, but the people crowded round them, and said to Abner: "If thou killest Joab, we shall be orphaned, and our wives and children will be prey to the Philistines." Abner replied: "What can I do? He was about to extinguish my light." The people consoled him: "Commit thy cause to the true Judge." Abner thereupon loosed his hold upon Joab, who remained unharmed, while Abner fell dead instantly. God had decided against him. The reason was that Joab was in a measure justified in seeking to avenge the death of his brother Asahel. Asahel, the supernaturally swift runner, so swift that he ran through a field without snapping the ears of wheat had been the attacking party. He had sough to take Abner's life, and Abner contended, that in killing Asahel he had but acted in self-defense. Before inflicting the fatal wound, Joab held a formal court of justice over Abner. He asked: "Why didst thou no render Asahel harmless by wounding him rather than kill him?" Abner replied that he could not have done it. "What," said Joab, incredulous, "if thou wast able to strike him under the fifth rib, dost thou mean to say thou couldst not have made him innocuous by a wound, and saved him alive?"

Although Abner was a saint, even a "lion in the law," he perpetrated many a deed that made his violent death appear just. It was in his favor that he had refused to obey Saul's command to do away with the priests of Nob. Yet a man of his stamp should not have rested content with passive resistance. He should have interposed actively, and kept Saul from executing his blood design. And granted that Abner could not have influenced the king's mind in this matter, at all events he is censurable for having frustrated a reconciliation between Saul and David. When David, holding in his hand the corner of the king's mantle which he had cut off, sought to convince Saul of his innocence, it was Abner who turned the king against the suppliant fugitive. "Concern not thyself about it," he said to Saul. "David found the rag on a thornbush in which thou didst catch the skirt of thy mantle as thou didst pass it." On the other hand, no blame attaches to Abner for having espoused the cause of Saul's son against David for two years and a half. He knew that God had designated David for the royal office, but, according to an old tradition, God had promised two kings to the tribe of Benjamin, and Abner considered it his duty to transmit his father's honor to the son of Saul the Benjamite.

Another figure of importance during Saul's reign, but a man of radically different character, was Doeg. Doeg, the friend of Saul from the days of his youth, died when he was thirty-four years old, yet at that early age he had been president of the Sanhedrin and the greatest scholar of his time. He was called Edomi, which means, not Edomite, but "he who causes the blush of shame," because by his keen mind and his learning he put to shame all who entered into argument with him. But his scholarship lay only on his lips, his heart was not concerned in it, and his one aim was to elicit admiration. Small wonder, then, that his end was disastrous. At the time of his death he had sunk so low that he forfeited all share in the life to come. Wounded vanity caused his hostility to David, who had got the better of him in a learned discussion. From that moment he bent all his energies to the task of ruining David. He tried to poison Saul's mind against David, by praising the latter inordinately, and so arousing Saul's jealousy. Again, he would harp on David's Moabite descent, and maintain that on account of it he could not be admitted into the congregation of Israel. Samuel and other prominent men had to bring to bear all the weight of their authority to shield David against the consequences of Doeg's sophistry.

Doeg's most grievous transgression, however, was his informing against the priests of Nob, whom he accused of high treason and executed as traitors. For all his iniquitous deeds he pressed the law into his service, and derived justification of his conduct from it. Abimelech, the high priest at Nob, admitted that he had consulted the Urim and Thummim for David. This served Doeg as the basis for the charge of treason, and he stated it as an unalterable Halakah that the Urim and Thummim may be consulted only for a king. In vain Abner and Amasa and all the other members of the Sanhedrin demonstrated that the Urim and Thummim may be consulted for any on whose undertaking concerns the general welfare. Doeg would not yield, and as no one could be found to execute the judgement, he himself officiated as hangman. When the motive of revenge actuated him, he held cheap alike the life and honor of his fellow-man. He succeeded in convincing Saul that David's marriage with the king's daughter Michal had lost its validity from the moment David was declared a rebel. As such, he said, David was as good as dead, since a rebel was outlawed. Hence his wife was no longer bound to him. Doeg's punishment accorded with his misdeeds. He who had made impious use of his knowledge of the law, completely forgot the law, and even his disciples rose up against him, and drove him from the house of study. In the end he died a leper.

Dreadful as this death was, it was not accounted an atonement for his sins. One angel burned his soul, and another scattered his ashes in all the house of study and prayer. The son of Doeg was Saul's armor-bearer, who was killed by David for daring to slay the king even though he longed for death.

Along with Abner and Doeg, Jonathan distinguished himself in the reign of his father. His military capacity was joined to deep scholarship. To the latter he owed his position as Ab Bet Din. Nevertheless he was one of the most modest men known in history. Abinadab was another one of Saul's sons who was worthy of his father, wherefore he was sometimes called Ishvi. As for Saul's grandson Mephibosheth. He, too, was reputed a great man. David himself did not scorn to sit at his feet, and he revered Mephibosheth as his teacher. The wrong done him by David in granting one-half his possessions to Ziba, the slave of Mephibosheth, did not go unavenged. When David ordered the division of the estate of Mephibosheth, a voice from heaven prophesied: "Jeroboam and Rehoboam shall divide the kingdom between themselves."

Next: Chapter IV: David