Saul is anointed. He prophesieth, and is changed into another man. Samuel calleth the people together, to make a king: the lot falleth on Saul.
Saul is annointed king, and confirmed by signes that his ordinance is of God. 10. He prophecieth, which the people doth admire. 17. Samuel calleth the people together, for appointing a king, the lotte falleth on Saul. 25. and the law of the king is againe mentioned.
1And Samuel took a little vial of oil, and poured it upon his head, and kissed him, and said: Behold, the Lord hath anointed thee to be prince over his inheritance, and thou shalt deliver his people out of the hands of their enemies, that are round about them. And this shall be a sign unto thee, that God hath anointed thee to be prince.E Samuele prese un vasetto di olio, e lo versò sul capo di lui, e baciollo, e disse: Ecco che il Signore ti ha unto come principe sopra la sua eredità, e tu libererai il suo popolo dalle mani dei suoi nemici che gli stanno all'intorno. E questa sarà la prova che avrai dell'averti unto il Signore, perchè sii principe.AND Samuel tooke a litle vessel of oyle, and powred vpon his head, and kissed him, and sayd: Behold, our Lord hath annointed thee vpon his inheritance to be prince, and thou shalt deliuer his people out of the handes of their enemies, that are round about them. And this shal be a signe vnto thee, that God hath annointed thee to be prince.Tulit autem Samuel lenticulam olei, et effudit super caput ejus: et deosculatus est eum, et ait: Ecce unxit te Dominus super hæreditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem. 2When thou shalt depart from me this day, thou shalt find two men by the sepulchre of Rachel in the borders of Benjamin to the south, and they shall say to thee: The asses are found which thou wentest to seek: and thy father, thinking no more of the asses, is concerned for you, and saith: What shall I do for my son?Oggi quando tu sarai partito da me, troverai due uomini presso al sepolcro di Rachele a' confini di Beniamin sul mezzodì, i quali ti diranno: Sono state trovate le asine delle quali tu andavi in cerca, e il padre tuo, che non pensava più alle asine, è inquieto per voi, e dice: che farò io pel mio figliuolo?When thou shalt be departed from me this day, thou shalt finde two men beside the sepulchre of Rachel in the borders of Beniamin, in the South, and they shal say to thee: The asses are found, which thou dist goe to seeke: and thy father letting goe the asses, is careful for you, and sayeth: What shal I doe concerning my sonne?Cum abieris hodie a me, invenies duos viros juxta sepulchrum Rachel in finibus Benjamin, in meridie: dicentque tibi: Inventæ sunt asinæ ad quas ieras perquirendas: et intermissis pater tuus asinis, sollicitus est pro vobis, et dicit: Quid faciam de filio meo ? 3And when thou shalt depart from thence, and go farther on, and shalt come to the oak of Thabor, there shall meet thee three men going up to God to Bethel, one carrying three kids, and another three loaves of bread, and another carrying a bottle of wine.E quando sarai partito di là, e sarai andato più innanzi, e sarai giunto alla quercia di Thabor, ivi ti rincontreranno tre uomini, che saliranno ad adorare Dio in Bethel, uno che porterà tre capretti, e un altro con tre focacce, e un altro con una bombola di vino.And when thou shalt depart thence, and passe farder, and tha•t come to the oke Thabor, three men going vp to God into Bethel shal finde thee there, one carying three kiddes, and an other three manchettes of bread, and an other carying a flagon of wine.Cumque abieris inde, et ultra transieris, et veneris ad quercum Thabor, invenient te ibi tres viri ascendentes ad Deum in Bethel, unus portans tres hædos, et alius tres tortas panis, et alius portans lagenam vini. 4And they will salute thee, and will give thee two loaves, and thou shalt take them at their hand.E dopo averti salutato ti daranno due pani, e dalla mano loro li prenderai.And when they haue saluted thee, they wil geue thee two loaues, and thou shalt take them of their hand.Cumque te salutaverint, dabunt tibi duos panes, et accipies de manu eorum.
5After that thou shalt come to the hill of God, where the garrison of the Philistines is: and when thou shalt be come there into the city, thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a timbrel, and a pipe, and a harp before them, and they shall be prophesying.Di là andrai al colle di Dio, dove è il presidio de' Filistei: e quando sarai entrato nella città, ti verrà incontro una turba di profeti che scenderanno dal luogo eccelso, e profeteranno avendo innanzi a se lire, timpani, trombe, e cetre.After these thinges thou shalt come into the hil of God, where the garrison of the Philisthiimes is: and when thou shalt be entered there into the citie, thou shalt meete there a flocke of prophetes coming downe from the excelse, and before them psalterie and tymbrel, and shalme, and harpe, and themselues prophecying.Post hæc venies in collem Dei, ubi est statio Philisthinorum: et cum ingressus fueris ibi urbem, obvium habebis gregem prophetarum descendentium de excelso, et ante eos psalterium, et tympanum, et tibiam, et citharam, ipsosque prophetantes. 6And the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be changed into another man.E lo Spirito del Signore t'investirà, e profeterai con essi, e sarai mutato io altr'uomo.And the Spirit of our Lord shal sease vpon thee, and thou shalt prophecie with them, and shalt be changed into an other man.Et insiliet in te spiritus Domini, et prophetabis cum eis, et mutaberis in virum alium. 7When therefore these signs shall happen to thee, do whatsoever thy hand shall find, for the Lord is with thee.Quando adunque ti saranno avvenuti tutti questi segni, fa tutto quello che ti occorrerà di dover fare, perocché il Signore è teco.Thefore when al these signes shal chance to thee, doe whatsoeuer thy hand shal finde, because our Lord is with thee.Quando ergo evenerint signa hæc omnia tibi, fac quæcumque invenerit manus tua, quia Dominus tecum est. 8And thou shalt go down before me to Galgal, (for I will come down to thee), that thou mayst offer an oblation, and sacrifice victims of peace: seven days shalt thou wait, till I come to thee, and I will shew thee what thou art to do.E tu scenderai prima di me a Galgala (perocché io verrò a trovarti) per offerirvi sacrifizio al Signore, e immolerai ostie pacifiche: aspetterai sette giorni, sin a tanto ch'io venga a te, e si spieghi quel che tu debba fare.And thou shalt goe downe before me into Galgala (for I wil come downe to thee) that thou mayest offer oblation, and immolate pacifique victimes: seuen daies shalt thou expect, til I come to thee, and I wil shew thee what thou must doe.Et descendes ante me in Galgala (ego quippe descendam ad te), ut offeras oblationem, et immoles victimas pacificas: septem diebus expectabis, donec veniam ad te, et ostendam tibi quid facias.
9So when he had turned his back to go from Samuel, God gave unto him another heart, and all these things came to pass that day.Tosto adunque che egli ebbe volte le spalle per partirsi da Samuele, il Signore cambiò a lui il cuore in un altro; e tutti quei segni si verificarono in quel giorno.Therfore when he had turned away his shoulder to depart from Samuel, God changed vnto him another hart, and al these thinges came in that day.Itaque cum avertisset humerum suum ut abiret a Samuele, immutavit ei Deus cor aliud, et venerunt omnia signa hæc in die illa. 10And they came to the foresaid hill, and behold a company of prophets met him: and the Spirit of the Lord came upon him, and he prophesied in the midst of them.E giunsero al colle indicatogli, ed ecco una turba di profeti incontro a lui: e lo Spirito del Signore lo investì, e profetò in mezzo a loro.And they came to the foresaid hil, and behold a troupe of prophetes meeting him: & the Spirit of our Lord seased vpon him. and he prophecied in the middes of them.Veneruntque ad prædictum collem, et ecce cuneus prophetarum obvius ei: et insiluit super eum spiritus Domini, et prophetavit in medio eorum. 11And all that had known him yesterday and the day before, seeing that he was with the prophets, and prophesied, said to each other: What is this that hath happened to the son of Cis? is Saul also among the prophets?E tutti quelli che l'aveano conosciuto poco prima, veggendo com'egli era co' profeti, e profetava, disser tra loro: Che è mai avvenuto al figliuolo di Cis? È egli anche Saul uno dei profeti?And al that had knowen him yesterday and the day before, seing that he was with the prophetes, & did prophecie, said to ech other: What thing hath happened to the sonne of Cis? what is Saul also among the prophetes?Videntes autem omnes qui noverant eum heri et nudiustertius quod esset cum prophetis, et prophetaret, dixerunt ad invicem: Quænam res accidit filio Cis ? num et Saul inter prophetas ? 12And one answered another, saying: And who is their father? therefore it became a proverb: Is Saul also among the prophets?E l'uno rispose all'altro, e disse: E chi è il padre di quelli? quindi passò in proverbio: È egli anche Saul un de' profeti?And one answered an other, saying: And who is their father? therefore it was turned into a prouerbe: What is Saul also among the prophetes?Responditque alius ad alterum, dicens: Et quis pater eorum ? Propterea versum est in proverbium: Num et Saul inter prophetas ? 13And when he had made an end of prophesying, he came to the high place.E finì di profetare, e andò al luogo eccelso.And he ceased to prophecie, and came to the excelse.Cessavit autem prophetare, et venit ad excelsum.
14And Saul’s uncle said to him, and to his servant: Whither went you? They answered: To seek the asses: and not finding them, we went to Samuel.E lo zio di Saul disse a lui, e al suo servo: Dove siete stati? Ed essi risposero: A cercare le asine: e non avendole trovate, siamo andati da Samuele.And Sauls vncle sayd to him, and to his seruant: Whitherwent you? who answered: To seeke the asses: which when we had not found, we came to Samuel.Dixitque patruus Saul ad eum, et ad puerum ejus: Quo abistis ? Qui responderunt: Quærere asinas: quas cum non reperissemus, venimus ad Samuelem. 15And his uncle said to him: Tell me what Samuel said to thee.E suo zio gli disse: Raccontami quello che ti ha detto Samuele.And his vncle sayd to him: Tel me what Samuel sayd to thee.Et dixit ei patruus suus: Indica mihi quid dixerit tibi Samuel. 16And Saul said to his uncle: He told us that the asses were found. But of the matter of the kingdom of which Samuel had spoken to him, he told him not.E Saul disse a suo zio: Egli ci fe' sapere che le asine erano trovate. Ma non iscoperse a lui il discorso che avea tenuto con lui Samuele riguardo al regno.And Saul sayd to his vncle: He told vs that the asses were found. But concerning the word of the kingdom which Samuel had spoken to him, he told him not.Et ait Saul ad patruum suum: Indicavit nobis quia inventæ essent asinæ. De sermone autem regni non indicavit ei quem locutus fuerat ei Samuel. 17And Samuel called together the people to the Lord in Maspha:E Samuele adunò il popolo dinanzi al Signore in Maspha.And Samuel called together the people to our Lord in Maspha:Et convocavit Samuel populum ad Dominum in Maspha: 18And he said to the children of Israel: Thus saith the Lord the God of Israel: I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians, and from the hand of all the kings who afflicted you.E disse a' figliuoli d'Israele: Queste cose dice il Signore Dio d'Israele: Io trassi Israele dall'Egitto, e vi liberai dalle mani degli Egiziani, e dalle mani di tutti i regi che vi opprimevano.And sayd to the children of Israel: Thus sayth our Lord the God of Israel: I brought Israel out of Aegypt, and deliuerd you from the hand of the Aegyptians, and from the hand of al the kinges which afflicted you.et ait ad filios Israël: Hæc dicit Dominus Deus Israël: Ego eduxi Israël de Ægypto, et erui vos de manu Ægyptiorum, et de manu omnium regum qui affligebant vos. 19But you this day have rejected your God, who only hath saved you out of all your evils and your tribulations: and you have said: Nay: but set a king over us. Now therefore stand before the Lord by your tribes, and by your families.Ma voi oggi avete rigettato il vostro Dio, il quale solo vi salvò da tutti i mali, e dalle vostre tribolazioni, e avete detto: Non più così: ma crea un re che ei governi. Or adunque ponetevi dinanzi al Signore tribù per tribù, e famiglia per famiglia.But you this day haue reiected your God, who only hath saued you out of al your euils and tribulations: and you haue said: Not so: but appoint a king ouer vs. Now therefore stand before our Lord by your tribes, and by your families.Vos autem hodie projecistis Deum vestrum, qui solus salvavit vos de universis malis et tribulationibus vestris: et dixistis: Nequaquam: sed regem constitue super nos. Nunc ergo state coram Domino per tribus vestras, et per familias.
20And Samuel brought to him all the tribes of Israel, and the lot fell on the tribe of Benjamin.E Samuele tirò a sorte tutte le tribù d'Israele, e la sorte toccò alla tribù di Beniamin.And Samuel brought al the tribes of Israel, and the lotte fel on the tribe of Beniamin.Et applicuit Samuel omnes tribus Israël, et cecidit sors tribus Benjamin. 21And he brought the tribe of Benjamin and the kindreds thereof, and the lot fell upon the kindred of Metri, and it came to Saul, the son of Cis. They sought him therefore, and he was not found.E tirò a sorte le famiglie della tribù di Beniamini, e toccò la sorte alla famiglia di Metri, e finalmente a Saul figliuolo di Cis. E cercaron di lui, ma non lo trovarono.And he brought the tribe of Beniamin and the kinreds thereof, and it fel vpon the kindred of Metri, and it came vnto Saul the sonne of Cis. They therfore sought him, and he was not found,Et applicuit tribum Benjamin et cognationes ejus, et cecidit cognatio Metri: et pervenit usque ad Saul filium Cis. Quæsierunt ergo eum, et non est inventus. 22And after this they consulted the Lord whether he would come thither. And the Lord answered: Behold he is hidden at home.E dipoi interrogarono il Signore, s'ei fosse per venir colà. E il Signore rispose: Guardate che egli è nascosto in casa.And after these thinges they consulted our Lord whether he would come thither. And our Lord answered: Behold he is hid at home.Et consuluerunt post hæc Dominum utrumnam venturus esset illuc. Responditque Dominus: Ecce absconditus est domi. 23And they ran and fetched him thence: and he stood in the midst of the people, and he was higher than any of the people from the shoulders and upward.Corsero adunque e lo trasser di là: e si stette in mezzo al popolo, ed era più alto di tutta la gente dalle spalle in su.They ranne therefore and tooke him from thence: and he stood in the middes of the people, and he was higher then al the people from the shoulder and vpward.Cucurrerunt itaque et tulerunt eum inde: stetitque in medio populi, et altior fuit universo populo ab humero et sursum. 24And Samuel said to all the people: Surely you see him whom the Lord hath chosen, that there is none like him among all the people. And all the people cried and said: God save the king.E Samuele disse a tutto il popolo: Certamente voi vedete chi è l'eletto dal Signore, e com'ei non ha eguale in tutto il popolo. E gridò tutto il popolo: Viva il re.And Samuel said to al the people: Certes you see whom our Lord hath chosen, that there is not the like to him in al the people. And al the people cried, and sayd: God saue the King.Et ait Samuel ad omnem populum: Certe videtis quem elegit Dominus, quoniam non sit similis illi in omni populo. Et clamavit omnis populus, et ait: Vivat rex.
25And Samuel told the people the law of the kingdom, and wrote it in a book, and laid it up before the Lord: and Samuel sent away all the people, every one to his own house.E Samuele espose al popolo la legge del regno, e la scrisse in libro, e lo depositò davanti al Signore: e Samuele licenziò il popolo, perchè andasser ciascuno a sua casa.And Samuel spake to the people the law of the kingdom, and wrote it in a booke, and layd it vp before our Lord: and Samuel dismissed al the people, euerie one into his owne house.Locutus est autem Samuel ad populum legem regni, et scripsit in libro, et reposuit coram Domino: et dimisit Samuel omnem populum, singulos in domum suam. 26Saul also departed to his own house in Gabaa: and there went with him a part of the army, whose hearts God had touched.E parimente Saul se n'andò a casa sua in Gabaa: e andò con lui una parte dell'esercito, quelli a' quali Dio avea toccato il cuore.But Saul also departed vnto his house into Gabaa: and there went with him part of the armie, they whose hartes God had touched.Sed et Saul abiit in domum suam in Gabaa: et abiit cum eo pars exercitus, quorum tetigerat Deus corda. 27But the children of Belial said: Shall this fellow be able to save us? And they despised him, and brought him no presents; but he dissembled as though he heard not.Ma i figliuoli di Belial dissero: Potrà forse salvarci costui? E lo disprezzarono, e non gli portaron doni, ed egli facea vista di non udire.But the children of Belial sayd: What shal this fellow be able to saue vs? and they despised him, and brought him not presentes: but he dissembled as though he heard not.Filii vero Belial dixerunt: Num salvare nos poterit iste ? Et despexerunt eum, et non attulerunt ei munera: ille vero dissimulabat se audire.
10:1
Year of the World 2909, Acts 13:21.
Pliny
Vial, in the form of a lentil. (Pliny, [Natural History?] 18:12.)
Calmet
Oil. This anointing seems to have been peculiar to the kings, priests, and prophets of the Hebrews, who prefigured Jesus, the great anointed of God. (St. Augustine in Psalm xliv.) The custom was very ancient, Judges 9:8. It is thought that those kings, who succeeded their fathers by their birth-right, and without opposition, did not receive any unction. (Calmet)
Haydock
But the silence of Scripture is no proof on this head; and the Fathers seem to be convinced that the custom subsisted till Christ appeared. (St. Justin Martyr, Dialogue with Trypho, etc.) (Haydock)
Haydock
The Rabbins pretend that the sacred ointment was used for the kings of Juda, but not for those of Israel. It is not probable that it was used for either, Exodus 30:32., and 3 Kings 1:39. We read that Jehu was anointed king of Israel; (4 Kings 9:6,) and we may suppose that common oil was used, in his regard, as well as for the other kings. The perfume or balm of Judea, does not spot the garments on which it may fall. (Pliny, [Natural History?] 12:25.) It was poured on the head; the Rabbins say in the form of a crown, (Calmet) or cross. (Haydock)
But this is uncertain. The ceremony has been preserved, with respect to Christian kings, who, according to Innocent I, should be anointed on the shoulders and arms, while prelates receive the unction on the head.
Calmet
Kissed him, out of respect, Psalm 2:12. (Calmet)
Haydock
Behold. Hebrew, "Is it not because?" etc. (Haydock)
Haydock
And thou....prince. All this is wanting in the Hebrew, etc. But it is conformable to the Vatican Septuagint; (Calmet) the Alexandrian has "to be prince over his people, over Israel? and thou shalt rule over the people of the Lord, and shalt save it from its enemies around;" as we have explained, 1 Kings 9:16. (Haydock)
Worthington
Saul was anointed with a small vessel, to signify that his kingdom should not subsist long; and with oil, to remind him of mercy, light, and health to his people. (St. Gregory) (Worthington)
10:2
Calmet
South. Septuagint or "mid-day." Hebrew Tseltsach, is very obscure. Some take it for a proper name. (Calmet)
Protestants, "at Zelzah." Others for some musical instrument, as if these travellers were "dancing," as the Septuagint insinuate, and playing on musical instruments, like the prophets, ver. 5. It does not appear how Saul would come near Bethlehem, in his journey from Ramatha to Gabaa, unless Ramatha lay more to the south than it is represented, which it could not do, being in the tribe of Ephraim; so that we might translate the Hebrew, "Thou wilt find two men of Zelzelach, a place near the tomb of Rachel, on the borders of Benjamin, and they," etc.
10:3
Menochius
Thabor, very distant from the famous mountain (Calmet) in Zabulon. (Menochius)
Calmet
Bethel. Where there was at that time an altar of God; it being one of the places where Samuel judged Israel, (Challoner) and which had always been considered as a place of devotion, since Jacob had his vision, Genesis 28:19. It lay to the east of Gabaa, so that Saul might easily meet these pilgrims. (Calmet)
Wine, for libations, as the other things were for a sacrifice and feast, as well as for presents to the officiating priests.
10:4
Calmet
Hand. They would be very acceptable to Saul, who had none. The strangers might suppose that they could purchase more at Bethel. (Calmet)
10:5
Challoner
The hill of God. Gabaa, in which there was also at that time, a high place or altar. (Challoner)
Calmet
The prophets were not molested by the infidels, in performing their devotions, as people consecrated to the Lord, who do not meddle with war, are privileged by the consent of nations. (Grotius, Jur. 3:11, 10) (Calmet)
Challoner
Prophets. These were men whose office it was to sing hymns and praises to God; for such in holy writ are called prophets, and their singing praises to God is called prophesying. See 1 Paralipomenon, alias 1 Chronicles 15:22., and 25:1. Now there were in those days colleges, or schools for training up these prophets; and it seems there was one of these schools at this hill of God; and another at Naioth in Ramatha. See 1 Samuel 19:20, 21, etc. (Challoner)
Calmet
The Jews say there were in every city of Judea congregations of this nature. They lived like monks, abstaining, for the most part, from marriage, though some had children, 4 Kings 4:1. They had a superior at their head, to whom God frequently revealed future things. The rest were instructed how to explain the prophecies, to compose and sing canticles. Some of them were inspired, like Saul, only for a time. It is supposed that Samuel instituted these colleges, and this is the first time we find them mentioned. (Calmet)
Haydock
They were of infinite service in preserving the true religion. (Haydock)
10:6
Menochius
Spirit of piety. (Menochius)
Menochius
Man. Thou shalt act, and entertain sentiments worthy of a great prince, (Calmet) and be no longer employed in rustic works. (Menochius)
Curtius iv
Cape regis animum et in istam fortunam, qua dignus es, istam continentiam profer. "Adopt the sentiments of a king, said the deputies of Alexander to Abdalonymus, but carry along with you this moderation, when you assume the dignity which you deserve to enjoy." (Curtius iv.)
10:7
Calmet
Find. Undertake any enterprise, how difficult soever, which God may propose to thee. (Calmet)
10:8
Challoner
Galgal. Here also by dispensation was an altar of God. (Challoner)
Calmet
To do. Saul went thither, after the victory which he had obtained over the Ammonites, when he was confirmed in his dignity, 1 Kings 11:14. But the mention of seven days, seems to indicate that Samuel is here speaking of that event, when the war against the Philistines was at hand, and Saul neglected to wait the appointed term, before he ventured to offer sacrifice, 1 Kings 13:8. (Calmet)
Serarius
Some think that Samuel engages always to meet him at Galgal, on any important business, within the space of seven days. (Serarius)
Calmet
Others translate, "I will be at Galgal with thee, and we will offer sacrifices, for seven days." (Calmet)
Haydock
Protestants, "I will come down to thee to offer burnt-offerings," etc., which is conformable to the Septuagint. Indeed Saul was probably blamed for offering the victims himself. (Haydock)
Worthington
Obedience was enjoined him to try his humility. (St. Gregory) (Worthington)
10:11
Haydock
Prophets. This proverb received a fresh confirmation, when Saul was going to seize David, and was forced by the Spirit to join with the college of prophets, in singing God's praises, 1 Kings 19:24. (Haydock)
Calmet
It may be applied to those who are unexpectedly raised to a high dignity, or enabled to speak or to do extraordinary things, like the apostles, when they spoke various languages etc. (Delrio adag. 178.) (Calmet)
10:12
Haydock
Their father. That is, their teacher or superior. As much as to say, Who could bring about such a wonderful change as to make Saul a prophet? (Challoner) but the Lord, whose Spirit breatheth where he will, John 3:8. (Haydock)
Haydock
Septuagint, "Who is his father? is it not Cis?" The Jews seem to have been in a like consternation, when they observed respecting Jesus, who wrought such miracles, Is not this the carpenter's son? People are unwilling to reflect, that God can select his instruments and ministers from every profession, and make the tongues of infants eloquent. (Haydock)
Menochius
The spirit of prophecy is a gift of God, not of parents. (Menochius)
Haydock
But a prophet is not without honour, save in his own country, Matthew 13:57. (Haydock)
10:13
Josephus
Place. Returning to his father's house, after the Spirit had ceased to inspire him, and the prophets had retired home. His relations, suspecting something more than common had been revealed to Saul by Samuel, began to ask him questions: but he had the prudence to keep (Calmet) his secret to himself, either in obedience to Samuel's injunction, when he sent the servant before, (Haydock) or out of humility, (Menochius) or to prevent the dangers of envy from his own kindred. (Josephus)
10:17
Calmet
Lord, who always presided over such assemblies. This was convened to elect a king, whom God pointed out by lots. Some assert that the ark, and the high priest, in his pontifical ornaments, were present. (Calmet)
Menochius
Adrichomius says Maspha was only three hours' walk from Cariathiarim. (Menochius)
10:19
Haydock
Families. Lots were first drawn to determine the tribe, then to find out which of the great families, and which house, was to give a king to Israel. (Haydock)
Menochius
See Josue 7:14. (Menochius)
Worthington
God was pleased thus to convince them that the election proceeded from him. (St. Gregory) (Worthington)
10:21
Calmet
Metri. We find none of this name, 1 Paralipomenon 8:1. It is probably a title which some of the great patriarchs of Benjamin had acquired by shooting, as Metri means "an archer or bowman." (Calmet)
10:22
Menochius
Home. Hebrew, "he hath hidden himself among the stuff," (Haydock) instruments, or baggage, at Masphath. He acted thus out of modesty, judging himself unfit for the exalted dignity, (Calmet) and shewed that he did not seek for it. (Menochius)
10:23
Upwards. God condescended to gratify the desires of the people, who chiefly regarded the stature and corporal qualifications of their king. "Many nations are accustomed to look with veneration on a majestic person, and think none are capable of great exploits except those whom nature has made very handsome." (Curtius vi.) See 1 Kings 9:2. More civilized nations rather consider the qualities of the mind. Alexander, Agesilaus, etc., were not of a majestic stature.
10:24
Haydock
King. Our favourite song, "God save," etc., is an amplification of this sentiment. (Haydock)
10:25
Calmet
Before the Lord. It seems that the ark was therefore present. This record of Samuel is lost, so that we cannot determine what laws he prescribed on this occasion. (Calmet)
Haydock
Josephus ( VI. 5.) says that he wrote and read in the hearing of all, and in the presence of the king, what evils would ensue under the regal government; and deposited the writing in the tabernacle, that the truth of the prediction might be ascertained. He probably alludes to the denunciation of tyranny, which had been made (chap. 8.), and which he says Samuel repeated on this occasion. But the prophet would also take a copy of the law of the kingdom, prescribed by Moses, (Deuteronomy xvii.) and deliver it to Saul, that he might make it the rule of his conduct, and not imitate the wicked customs of tyrants. (Haydock)
Haydock
The whole process of this memorable event he would also write down, (Menochius) as we read it at present in this chapter, placing it in the proper order, as a continuation of the sacred history which Moses and Josue had commenced; and like them, depositing the sacred volume beside the ark, or in the tabernacle. See Josue 24:26. (Haydock)
10:26
Calmet
Touched; to consider the appointment of Saul, as his act. Afterwards they retired home, and the new king returned to his wonted occupations. The army here denotes part of the assembly, as the young men came with their leaders ready, if called, to march to battle, Exodus 6:26., and Deuteronomy 20:9. (Calmet)
10:27
Salien
Belial; seditious men, perhaps of the tribe of Ephraim, (Judges xii.) or of Juda, to whom the regal power seemed to belong, Genesis xlix. (Salien)
P. Martyr
Presents, in testimony of their submission. See Judges 3:15., and 3 Kings 4:21. The eastern kings still expect that ambassadors should bring noble presents, otherwise they deem themselves insulted. (P. Martyr.)
Calmet
Subjects dare not appear before their king, in Thrace, without some such offering. (Xenophon, Anab. vii., etc.) (Calmet)
Salien
Not. He knew that the throne is established by mercy, Proverbs 20:28. Hence he chose to pardon these discontented people after he had obtained the victory, and was even solicited to make an example of them. (Salien, the year of the world 2962)
Menochius
Severity might have alienated the minds of many, as he was hardly yet confirmed in his dignity, and the war against Ammon was threatening. (Menochius)
10:3
10:5
The hill of God.... Gabaa, in which there was also at that time, a high place or altar.—Prophets.... These were men whose office it was to sing hymns and praises to God; for such in holy writ are called prophets, and their singing praises to God is called prophesying. See 1 Par. alias 1 Chr. 15.22, and 25.1. Now there were in those days colleges, or schools for training up these prophets; and it seems there was one of these schools at this hill of God; and another at Najoth in Ramatha. See 1 Kings 19.20, 21, etc.
10:8
Galgal.... Here also by dispensation was an altar of God.
10:12
Their father.... That is, their teacher, or superior. As much as to say, Who could bring about such a wonderful change as to make Saul a prophet?
10:1
•. Gregorie here noteth, that such as are placed in height of gouernement, are annointed with oyle, which signifieth mercie, light, and cu•ing of others.
But the litle vessel foreshewed that Saul not perseuering in grace, should be deposed from his kingdom. li. 4 c. 5. in 1. Reg. 10.
10:8
Samuel enioyneth obedience to Saul to trie his humilitie. S. Greg. li. 4 c. 5. in 1. Reg 10.
10:9
God gaue him peculiar grace for executing the office of a king.
10:10
By and by also the gift of prophecie.
10:12
Then superious.
10:20
By lotte the people were assured that the election was of God. S. Greg. ibidem.
10:1
St Hippolytus † AD 235 The Refutation of All Heresies 5.4
… And of all men, we Christians alone are those who in the third gate celebrate the mystery, and are anointed there with the unspeakable chrism from a horn, as David (was anointed), not from an earthen vessel,
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.25
… and when the sweet odour of his obedience spread throughout all the monasteries, some of the brethren, coming to the elder for the sake of testing him or rather of being edified by him, marvelled at his obedience of which they had heard; and so the older called him suddenly, and said, “Go up and take this cruse of oil”
10:3
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
After this, because they knew him not, He gave them a sign, like as the prophet touching Saul, saying, “Thou shalt find one going up and carrying a bottle;”
10:6
Tertullian † AD 220 A Treatise on the Soul 11
… For there fell upon him that ecstasy, which is the Holy Ghost’s operative virtue of prophecy. And even the evil spirit too is an influence which comes upon a man. Indeed, the Spirit of God not more really “turned Saul into another man,”
Tertullian † AD 220 On the Resurrection of the Flesh 55
… It was as full of this splendid example that Paul said: “Who shall change our vile body, that it may be fashioned like unto His glorious body.” But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that “Saul, when changed into another man,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.16
… "But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will." Since, then, the sacrament is one thing, which even Simon Magus could have; and the operation of the Spirit is another thing, which is even often found in wicked men, as Saul had the gift of prophecy;
10:11
Tertullian † AD 220 A Treatise on the Soul 11
… And even the evil spirit too is an influence which comes upon a man. Indeed, the Spirit of God not more really “turned Saul into another man,” that is to say, into a prophet, when “people said one to another, What is this which is come to the son of Kish? Is Saul also among the prophets?”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.8
… pitiable as regards piety, and unfortunate in their dignity; so that, it seems to me, they will not, as time and this evil alike progress, have any one left to rule, when all are teachers, instead of, as the promise says, taught of God, and all prophesy, so that even “Saul is among the prophets,”
10:21
St John Chrysostom † AD 407 Homilies on Ephesians 7
… but in heaven how can this be, where none is born of another? Surely then, by “families,” he means either the assemblies and orders of heavenly beings; as also we find it written in Scripture, “the family of Amattari:” (
10:22
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.111
… Now terrible are the threatenings against disobedience, and terrible are the penalties which ensue upon it; as indeed are those on the other side, if, instead of being reluctant, and shrinking back, and concealing ourselves as Saul did among his father’s stuff
St John Chrysostom † AD 407 Homilies on 1 Timothy 5
… 11 .) But then, when nothing human was done, the appointment of Priests too was by prophecy. What is “by prophecy”? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered “hidden among the stuff.” (
10:23
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.2
… and we must bring forward those who to a large extent surpass all others, and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature: or rather far more.
10:25
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 45
… For thus it is written: “And Samuel sent the people away, and every one went away unto his own place. And Saul went away to his house in Gibeah: and there went away with Saul mighty men, whose hearts the Lord touched. And pestilent children said, Who shall save us? This man? And they despised him, and brought him no presents.”
10:1
1. And Samuel took a vial of oil, and poured it upon his head.—Here is the first king of Israel who is consecrated by anointing: for among the Gentiles anointing was already in use. The reasons why they were anointed were various. First, that the supreme dignity of the king in temporal matters might be signified, equally as that of the Pontiff in spiritual matters. Second, that it might be signified that new strength and spirit are infused into the new king by God, to keep the people of God in the true worship of Him, and to defend them against the infidels. Third, that they might admonish kings to exercise gentleness, benignity, clemency, mercy, charity and beneficence toward their subjects. Fourth, that it might be a type of Christ, who is the supreme priest, king and prophet; for Christ was anointed by God with the oil of grace. Hence this custom was derived to Christians, so that their Emperors and Kings are anointed, indeed it is sanctioned by Canon Law. Moreover, these ceremonies were not from the law, but from custom among the Hebrews in the anointing of a king: "First, the king to be inaugurated was placed in a seat. Second, he was adorned with a diadem. Third, he was anointed. Fourth, the book of the law was given into his hands. Fifth, they swore to observe it. Sixth, sacrifices of all kinds were made. Seventh, various signs of joy and approbation were displayed." And he kissed him.—This kiss signified the communication of grace, says Procopius, and the mutual harmony and cooperation of royal and priestly office. For a kiss is the symbol of friendship and peace. For then is government best, when civil power serves ecclesiastical, or when the kingdom serves the Church, and the king serves and aids the Pontiff.
10:2
10:5
5. After this thou shalt come to the hill of God, — that is to Gibeah, which was the native place of Saul, and was situated on a hill. For Gibeah in Hebrew means hill. In Gibeah was a garrison of the Philistines. Thou shalt meet a company of prophets. — These prophets were not properly so called as those who predicted future things; but they were religious men, who, withdrawing from the crowd, devoted themselves to God, and sang hymns and praises to Him, both with voice and with musical instruments. Samuel appears to have instituted these. These therefore are as it were the first Religious, whom we find in Holy Scripture. 6. And the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, — that is, inspired by the breath of God and as it were acting with enthusiasm thou shalt compose and sing hymns to God. And thou shalt be turned into another man, — a greater one: thou shalt receive wisdom and magnanimity infused by God. From a rustic groom thou shalt become civil, political, royal, because thou shalt put on a liberal and kingly spirit. Thou shalt become wise from being rude, mild from being hard, urbane from being rustic, royal from being private.
10:7
7. When therefore all these signs shall come to pass unto thee, do whatsoever thy hand shall find. — As if to say: From these signs understand with the utmost certainty that thou art chosen by God to be king, and that thou hast obtained the royal power with the help of God assisting thee, so that thou canst accomplish whatsoever thou wishest, whatever shall occur to thee to be done in the government. Act therefore royally and fight intrepidly for the people of God and thine own. Because the Lord is with thee, — as thy director and governor. Hear St. Jerome in Questions: "By these signs thou shalt be able to know that God willed thee to be king: and therefore in all things which thou hast to do, act royally, because the Lord is with thee."
10:9
9. And God changed his heart into another heart, — as if to say, God changed the heart of Saul, which, when he was a private person, was small, abject, rustic, servile; now that he was made king He made it magnanimous, sublime, ample and royal, so that he would yield to no dangers, fear no enemies, regard no burden as difficult for himself. Thus St. Catherine of Siena asked of Christ another heart conformed to the heart of Christ and obtained it. Thus Abulensis: "He changed," says he, "his heart, which before was small and servile, into a royal heart." Properly, however, God changed the heart of Saul here, because He made him "prophesy," that is to sing praises to God. Thus Tertullian, in the book On the Soul, chapter XI: "Saul," says he, "the Spirit of God changed before into another man, that is into a prophet, just as an evil spirit afterwards changed him into another man, namely into an apostate."
10:10
10. And he prophesied in the midst of them, — that is, inspired by divine power he sang the same praises to God which the other Prophets sang. 11. Is Saul also among the Prophets, — from the sudden and great change of Saul this voice burst forth from the bystanders, which became a proverb similar to that by which we say: "A goose among swans, an ass among bees, a crow among the Muses." Morally, learn here how useful is the society of the good: for by this they rub off their goodness on others. Behold Saul in the society of the Prophets becomes a prophet and prophesies. For God, breathing His spirit upon the Prophets, also breathed upon Saul placed among them.
10:16
16. But of the matter of the kingdom he told him nothing. — Why did Saul keep such profound silence concerning his kingdom? Lyran answers: "that he might avoid boasting, and preserve humility." Vatable: "This," says he, "is attributed to the modesty of Saul." Abulensis: "He was ashamed," says he, "to say this of himself, lest he should seem to boast, if he believed this to be true."
10:17
17. And Samuel called together the people to the Lord in Mizpah, — not that the ark of the Lord was in Mizpah, but to the Lord, that is to the assembly of the Lord, to the convention and Church of the Lord, to the Synagogue of the Lord; for wherever the Church of God is, there is and presides God Himself. 20. And he brought all the tribes of Israel to the lot, that is he cast lots concerning the twelve tribes, that by it he might see which of them God would choose, that from it He might designate the king.
10:22
22. And they consulted the Lord after this, — through the Pontiff clothed in the Rational, in which were Urim and Thummim. Behold he is hid at home, — among certain baggage; or, as Josephus says, he had fled to a certain hidden place, and this from humility, by which he judged himself unworthy of the kingdom, and shrank from the burden of ruling. See here how honor follows those who flee from it, and flees those who pursue it, as it followed Saul fleeing. 23. He was higher than all the people from the shoulder and upward, — so that as in body, so also in mind, virtue and royal dignity he might excel all his subjects. Saul therefore was tall, and as it were a giant.
10:25
25. And Samuel spoke to the people the law of the kingdom, — that is he prescribed laws to be observed both by the king towards the people, and by the people towards the king, namely what the king ought to provide for the people, and conversely what the people ought to provide for the king. Hence it is clear that the right of the king recounted by Samuel in chapter VIII, verse 11, is not legitimate, but unjustly usurped. And Saul also went into his house in Gibeah. — Mystically St. Gregory: "The house," says he, "of the king is said to be situated in Gibeah. For Gibeah indeed is called sublime. The house therefore of the king is shown to be in Gibeah, because the chosen Doctor, thinking of low and earthly things, does not dwell in them, but strives to meditate on high and heavenly things."
10:27
27. But the sons of Belial (unruly men, proud, insolent, disobedient, rebellious) said: Can this man save us? — "This man," namely one vile, plebeian, ignoble, unknown, inexperienced. But he dissembled that he heard. — In Hebrew, he became deaf, he bore himself as if deaf. Wisely St. Isidore, book III of the Sentences, chapter L: "Often," he says, "a just prince knows how to dissemble even the errors of the wicked, not because he consents to their iniquity; but because he awaits a fitting time for their correction." Allegorically Saul was a type of Christ, and this on account of three analogies which Bede recounts, book II on Samuel, chapter III: "First," he says, "because Saul descended from the tribe of Benjamin, that is, of the sons of the right hand: so the family of Christ the Lord, which is fed and ruled by him, is wholly the right hand. Second, because Saul was taller than all the people, or was eminent above all the people; so Christ the Lord by the glory of his holiness and power easily surpassed all. Third, because Saul, about to be anointed king, was hidden at home; so also Christ the Lord, when they were about to come and seize him and make him king, fled." Nor without mystery is Saul hidden at home: "Because Christ the Lord," says Beda, "shows that he ought to be sought within, can be found within, teaches within, leads within." Tertullian subjoins the fruit of this patience: "Every," he says, "injury whether inflicted by tongue or by hand, when it encounters patience, is blunted by the same blow as some weapon hurled against a rock of most constant hardness and made dull. For the useless and unfruitful works will fall there, and sometimes the blow repelled will rage upon him who sent it with a reciprocal force. Namely for this reason he who harms you, that you may grieve; what is the fruit of the one harming, is in the grief of the one harmed. Therefore when you overturn his fruit by not grieving, he himself must necessarily grieve at the loss of his fruit." It is therefore royal, nay divine, to despise injuries, to scorn them, to pardon them, and to overwhelm them with benefits.
Machine translation from the Latin, not reviewed.
10:1
Māšīah, a passive participle, like māšīah, of the verb mīh "to anoint" (with the sense, generally, of consecrating someone for a high religious-social function: priest [Ex. 28:41 and 30:23-32; Lev. 8:12], prophet [I Kings 10:16] or king [I Sam. 10:1; etc.]), occurs 35 times in the Hebrew Bible. …
Godolias (Hebrew Gédhaljâh[â] « Greatness of Jahweh »)
… Babylonians, like so many others opposed to the pro-Egyptian party (cf. Jer. 38:19). Elected governor, G. established himself in Mizpah (v.), already a religious center of great importance in the times of Samuel (cf. Jer. 40:3; 1 Sam. 7:5 ff.; 10:1 ff.). …
10:2
… her son still appears as Jacob's favorite, and he assigns her the safest place in the caravan (ibid. 33, 2). R. dies giving birth to her second-born, Benjamin (v.), during the journey between Bethel and Ephrath, that is, in the vicinity of Ramah (cf. 1 Sam. 10, 2; Jer. 31, 15) and not at Bethlehem, as the current text has it following a very ancient gloss (Gen. 35, 19). This gloss, together with the tradition of a tomb near Bethlehem, led the …
10:5
… his left and that of Asaph on his right: 1 Chron. 6:18; 15:17, 19; 16:41 (to be corrected to 16:42); 25:1, 4-6, 39, 44. He is called a "prophet" (házah) of David for singing (1 Chron. 25:4 ff.), in the sense of a man consecrated to divine worship (cf. 1 Sam. 10:5). He had 14 sons and 3 daughters: 1 Chron. 25:4 ff. With his choir he took part in the dedication of Solomon's Temple (2 Chron. 5:12).
Idithun (Heb. Jēdhithān and Jēdhithān "Praising")
It is said that these men "prophesied," which may refer either to an authentic prophetic charism or, with less probability, to a mystical excitation accompanied by sounds and songs (1 Chron. 25:1; 2 Chron. 35:15; cf. 1 Sam. 10:5). I., a descendant of Merari, with his sons played the lyre. …
… Moses regarded such a manifestation as a divine gift: "Would that all the people were sharers in such a gift" (Num. 11:25-29). In the 11th century, at the time of Samuel, this phenomenon of collective prophetism reappears (I Sam. 10:5 f., 9-12; 19:18-24), which seems to reach its climax under Elijah and Elisha (9th century), only to die out almost immediately afterward. …
… traveling throughout the country (ibid. 7). He resided, however, in his native city, where people gathered from everywhere to consult him (ibid. 9:6-13), and from where he gave impetus to associations of "prophets" (v.), whom he used in his work of reform (ibid. 10:5, 10; 19:18-20). In his last years he was assisted in the "judgeship" by two sons, who were, however, too unlike their father, which, together with grave historical reasons (e.g., the impending …
Saul (Heb. Šāʾūl "Obtained with Prayer")
Israel had once again fallen under Philistine dominion (I Sam. 10, 5; 13, 3); S. was chosen by God as liberator and was secretly anointed by Samuel, now old, as leader (nāghīdh) of Israel (ibid. 9, 16 ff.). …
10:6
… particular mission does not of itself entail any divinization; it serves only to demonstrate a special impulse on God's part, as happened to Othniel (Judg. 3:10), Gideon (Judg. 6:34), Jephthah (Judg. 11:29), Samson (Judg. 13:25), Balaam (Num. 24:2), Saul (1 Sam. 10:6), etc.
… ff.; cf. Is. 61:1), in whom the flourishing of the Davidic line will culminate (cf. Is. 11:1). His reign will imply the priesthood (cf. Ex. 19:6); his kingship will have a charismatic-prophetic character, as for the first "anointed" one, Saul (I Sam. 10:6-13). When later, out of reverence, the divine name is omitted, māfiah Yahweh becomes ham-māfiah (Aram. māfiah), "the Messiah," ὁ Χριστός, to indicate the King promised by God, the …
10:7
… entrusts, with the assurance of his help and the implicit prophecy of a happy outcome (cf. Is. 8:10 and Rom. 8:31), to a person chosen by him, as to the Patriarchs and the leaders of Israel (cf. Gen. 15:1; 26:24; Ex. 3:12; Deut. 31:23; Judg. 6:12, 16; 1 Sam. 10:7), denotes the singular mission of the Virgin in the order of divine redemption: she is the one chosen by God to bring to fulfillment the great promise: Inimicitias ponam inter te …
10:8
… In fact, altars were later legitimately erected on Ebal (Jos. 8:30), among the 3 transjordanian tribes and at Shechem (ibid. 22:9-34; 24:26 ff.); in the time of Samuel, at Mizpah, Ramah, Gilgal and Bethlehem (I Sam. 7:5-17; 9:13; 10:8; 14:35; 20:16).
The declarative exclamation beginning with "blessed" (Heb. 'ashre, "blessings of...") occurs in the Old Testament (Deut. 33:29; 1 Sam. 10:8; Job 5:17; Prov. 3:13, 18, and 6 other times; Eccles. 10:17; Is. 30:18; 32:20; 56:2; Dan. 12:12), especially in the Psalms (Ps. 1:1, and 25 other times). …
Gilgal, Gilgala (Heb. Hag-Gilgâl "The Circle")
… Samuel, every year, at the great assemblies, visited its sanctuary (I Sam. 6:16); Saul was proclaimed king there and there later lost the kingdom and his descendants (I Sam. 10:8; 11:15; 13:5; 15:12). David was received there festively by the tribe of Judah on his return from his flight into Transjordan (II Sam. 19:16). After G. later became a center of idolatry, …
10:10
Eldad ('Eldād, "God Has Loved")
E. together with Medad was absent when those around the tent, far from the camp (Ex. 33:7), received from Yahweh the investiture of their office, with manifestations of mystical exaltation (prophetic charism: I Sam. 10:10-13; Acts 10:44-46; 19:6); but he "prophesied" in the same way in the camp. …
10:16
3. G. of Benjamin (I Sam. 13, 2; 23, 20), destroyed to avenge the outrage of the Benjaminites against the concubine of the Levite of Ephraim (Judg. 19, 14; 20, 4). After its rebuilding it was called "G. of Saul," in memory of the birth and residence of the king (I Sam. 10, 16; 22, 6). Today Tell el-Ful, 6 km north of Jerusalem. …
10:17
Maspha (Heb. Mīspāh "Watchtower")
5. City in the tribe of Benjamin, not far from Ramah (Josh. 18:25-26). It was the place of assembly of the Hebrews after the affair of Gibeah, where the wife of the Levite met an ignominious death (Judg. 20:1-2), and subsequently of other assemblies (1 Sam. 7:5-14; 10:17). It was fortified by Asa as a defense against the northern tribes (1 Kings 15:22; 2 Chron. 16:6). After the destruction of Jerusalem, Gedaliah established his residence there in the …
10:21
… It gave the first king of Israel, Saul, and rose up against the Philistines (1 Sam. 10:21). It supported Ish-bosheth against David and reluctantly yielded primacy to Judah (2 Sam. 2-5). In the division of the kingdom, it remained for the most part faithful to the Davidic …
10:25
… Let these suffice as examples: Deut. 17, 14-20 (law of the king: cf. I Sam. 8, especially vv. 6-9, 18 and I Sam. 10, 25, according to which the "statute of the kingdom" was written by Samuel); Ex. 16, 35 (which, if it is by Moses, was added at the end of his life); Num. 32, 41-42; Gen. 36, 31-43 (cf. …
10:27
… a genitive of qualification or destination: "son of b." (cf. "son of iniquity": II Sam. 3, 34; 7, 10; Ps. 88, 23; "son of death": I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (Heb. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. 13, 7, and "man of b." ('īl b. or hab-b. with the article [only 3 times]; cf. "man of death":
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.