The ark is brought to Cariathiarim. By Samuel’s exhortation the people cast away their idols and serve God alone. The Lord defeateth the Philistines, while Samuel offereth sacrifice.
The Arke is brought to the house of Abinadab in Gabaa, 3. By Samuels exhortation, the people cast away the idols and serue only God. 10. Samuel offering sacrifice and praying, Israel preuaileth against the Philisthijms.
1And the men of Cariathiarim came, and fetched up the ark of the Lord, and carried it into the house of Abinadab, in Gabaa: and they sanctified Eleazar, his son, to keep the ark of the Lord.Andarono adunque gli uomini di Cariath-iarim, e condusser via l'arca del Signore, e la portarono dentro la casa di Abinadab in Gabaa: e consacrarono il suo figliuolo Eleazaro, perchè custodisse l'arca del Signore.THEREFORE the men of Caria Thiarim came, and brought backe the arke of our Lord, and caried it into the house of Abinadab in Gaaba: And Eleazar his sonne they sanctified, that he might keepe the arke of our Lord.Venerunt ergo viri Cariathiarim, et reduxerunt arcam Domini, et intulerunt eam in domum Abinadab in Gabaa: Eleazarum autem filium ejus sanctificaverunt, ut custodiret arcam Domini. 2And it came to pass, that from the day the ark of the Lord abode in Cariathiarim, days were multiplied (for it was now the twentieth year) and all the house of Israel rested, following the Lord.E dal dì, in cui l'arca del Signore fu posata in Cariath-iarim, era scorso assai tempo (perocché era già l'anno vigesimo) e tutta la casa d'Israele ebbe pace, seguendo il Signore.And it came to passe, from the day that the arke of our Lord abode in Caria Thiarim the dayes were multiplied (for it was now the twentith yeare) and al the house of Israel rested after our Lord.Et factum est, ex qua die mansit arca Domini in Cariathiarim, multiplicati sunt dies (erat quippe jam annus vigesimus), et requievit omnis domus Israël post Dominum. 3And Samuel spoke to all the house of Israel, saying: If you turn to the Lord with all your heart, put away the strange gods from among you, Baalim and Astaroth: and prepare your hearts unto the Lord, and serve him only, and he will deliver you out of the hand of the Philistines.Quando Samuele parlò a tutta la casa d'Israele, e disse: Se voi con tutto il cuor vostro tornate al Signore, togliete di mezzo a voi gli dei stranieri, Baal, e Astaroth: e preparate i vostri cuori al Signore, e servite a lui solo, ed egli vi libererà dalle mani dei Filistei.And Samuel spake to al the house of Israel, saying: If you turne to our Lord in al your hart, take away the strange goddes out of the middes of you, Baalim, and Astaroth: and prepare your hartes to our Lord, and serue him only, and he wil deliuer you from the hand of the Philisthijms.Ait autem Samuel ad universam domum Israël, dicens: Si in toto corde vestro revertimini ad Dominum, auferte deos alienos de medio vestri, Baalim et Astaroth: et præparate corda vestra Domino, et servite ei soli, et eruet vos de manu Philisthiim. 4Then the children of Israel put away Baalim and Astaroth, and served the Lord only.Quindi i figliuoli d'Israele tolser via Baal, e Astaroth, e servirono al solo Signore.Therefore the children of Israel tooke away Baalim and Astaroth, and serued our Lord only.Abstulerunt ergo filii Israël Baalim et Astaroth, et servierunt Domino soli.
5And Samuel said: Gather all Israel to Masphath, that I may pray to the Lord for you.E Samuele disse: Raunate tutto Israele a Masphath, affinchè io preghi il Signore per voi.And Samuel sayd: Gather together al Israel into Masphath, that I may pray our Lord for you.Dixit autem Samuel: Congregate universum Israël in Masphath, ut orem pro vobis Dominum. 6And they gathered together to Masphath, and they drew water, and poured it out before the Lord, and they fasted on that day, and they said there: We have sinned against the Lord. And Samuel judged the children of Israel in Masphath.E si adunarono a Masphath: e attinsero dell'acqua, e la sparsero dinanzi al Signore, e digiunarono quel giorno, e ivi diceano: Abbiam peccato contro il Signore. E Samuele fece le funzioni di giudice d'Israele in Masphath.And they assembled into Masphath: and they drew water, and powred it out in the sight of our Lord, and they fasted that day, and sayd there: We haue sinned to our Lord. And Samuel iudged the children of Israel in Masphath.Et convenerunt in Masphath: hauseruntque aquam, et effuderunt in conspectu Domini: et jejunaverunt in die illa atque dixerunt ibi: Peccavimus Domino. Judicavitque Samuel filios Israël in Masphath. 7And the Philistines heard that the children of Israel were gathered together to Masphath, and the lords of the Philistines went up against Israel. And when the children of Israel heard this, they were afraid of the Philistines.E seppero i Filistei, come i figliuoli d'Israele erano congregati a Masphath, e mossero i satrapi de' Filistei contro Israele. La qual cosa avendo udita i figliuoli d'Israele, temerono l'incontro dei Filistei.And the Philisthijms heard that the children of Israel were gathered together into Masphath, and the princes of the Philisthijms went vp to Israel. Which when the children of Israel had heard, they were afrayde at the face of the Philisthijms.Et audierunt Philisthiim quod congregati essent filii Israël in Masphath, et ascenderunt satrapæ Philisthinorum ad Israël. Quod cum audissent filii Israël, timuerunt a facie Philisthinorum. 8And they said to Samuel: Cease not to cry to the Lord our God for us, that he may save us out of the hand of the Philistines.E dissero a Samuele: Non intermettere di alzar la tua voce al Signore Dio nostro per noi, affinchè ci salvi dalle mani de' Filistei.And they said to Samuel: cease not to crie to our Lord God for vs, that he saue vs from the hand of the Philisthims.Dixeruntque ad Samuelem: Ne cesses pro nobis clamare ad Dominum Deum nostrum, ut salvet nos de manu Philisthinorum.
9And Samuel took a sucking lamb, and offered it whole for a holocaust to the Lord: and Samuel cried to the Lord for Israel, and the Lord heard him.E Samuele prese un agnello di latte, e l'offerì intero in olocausto al Signore: e alzò Samuele le sue voci al Signore per Israele, e il Signore lo esaudì.And Samuel tooke one sucking lambe, and offered i• a whole holocauste to our Lord: and Samuel cried to our Lord for Israel, and our Lord heard him.Tulit autem Samuel agnum lactentem unum, et obtulit illum holocaustum integrum Domino: et clamavit Samuel ad Dominum pro Israël, et exaudivit eum Dominus. 10And it came to pass, when Samuel was offering the holocaust, the Philistines began the battle against Israel: but the Lord thundered with a great thunder on that day upon the Philistines, and terrified them, and they were overthrown before the face of Israel.Or egli avvenne, che mentre Samuele offeriva l'olocausto al Signore, i Filistei assalirono Israele; ma il Signore tuonò con fracasso grande in quel dì contro i Filistei, e gli atterri, e furono sconfitti da Israele.And it came to passe, when Samuel offered the holocauste, the Philisthijms beganne battel against Israel: but our Lord thundered with a great noise in that day vpon the Philisthijms, and terrified them, and they were slaine before the face of Israel.Factum est autem, cum Samuel offerret holocaustum, Philisthiim iniere prælium contra Israël: intonuit autem Dominus fragore magno in die illa super Philisthiim, et exterruit eos, et cæsi sunt a facie Israël. 11And the men of Israel going out of Masphath, pursued after the Philistines, and made slaughter of them till they came under Bethchar.E i figliuoli d'Israele usciti di Masphath, inseguirono i Filistei, trucidandoli sino al luogo che rimane al di sotto di Bethchar.And the men of Israel issuing out of Masphath pursued the Philisthijms, and stroke them vnto the place, that was vnder Bethcar.Egressique viri Israël de Masphath, persecuti sunt Philisthæos, et percusserunt eos usque ad locum qui erat subter Bethchar. 12And Samuel took a stone, and laid it between Masphath and Sen: and he called the place The stone of help. And he said: Thus far the Lord hath helped us.E Samuele prese una pietra, e la pose tra Masphath, e Sen: e diede a quel luogo il nome di pietra del soccorso. E disse: Sin qua ci ha soccorsi il Signore.And Samuel tooke one stone, and layd it betwen Masphath and Sen: and he called the name of that place, The stone of helpe. And he sayd: Thus farre hath our Lord holpen vs.Tulit autem Samuel lapidem unum, et posuit eum inter Masphath et inter Sen: et vocavit nomen loci illius, Lapis adjutorii. Dixitque: Hucusque auxiliatus est nobis Dominus.
13And the Philistines were humbled, and they did not come any more into the borders of Israel. And the hand of the Lord was against the Philistines, all the days of Samuel.E i Filistei furono umiliati, e non tentaron più di entrare dentro i confini d'Israele. E la man del Signore si fe' sentire a' Filistei per tutto il tempo di Samuele.And the Philistijms were humbled, neither added they any more to come into the borders of Israel. Therefore the hand of our Lord was made vpon the Philistijms, al the dayes of Samuel.Et humiliati sunt Philisthiim, nec apposuerunt ultra ut venirent in terminos Israël. Facta est itaque manus Domini super Philisthæos cunctis diebus Samuelis. 14And the cities which the Philistines had taken from Israel, were restored to Israel, from Accaron to Geth, and their borders: and he delivered Israel from the hand of the Philistines, and there was peace between Israel and the Amorrhites.E furon restituite ad Israele le città tolte a Israele da' Filistei, da Accaron fino a Geth col suo territorio: ed egli liberò Israele dal potere de' Filistei, e fu pace tra Israele e gli Amorrhei.And the cities, which the Philistijms had taken from Israel, were rendred to Israel, from Accaron vnto Geth, and their borders: and •e deliuered Israel from the hand of the Philistijms, and there was peace betwen Israel and th• Amorrheite.Et redditæ sunt urbes quas tulerant Philisthiim ab Israël, Israëli, ab Accaron usque Geth, et terminos suos: liberavitque Israël de manu Philisthinorum, eratque pax inter Israël et Amorrhæum. 15And Samuel judged Israel all the days of his life:Or Samuele fu giudice d'Israele per tutto il tempo di sua vita.Samuel also iudged Israel al the daies of his life:Judicabat quoque Samuel Israëlem cunctis diebus vitæ suæ: 16And he went every year about to Bethel and to Galgal and to Masphath, and he judged Israel in the foresaid places.E andava tutti gli anni in giro a Bethel, e a Galgala, e a Masphath ed esercitava la giudicatura d'Israele in questi luoghi.and he went euerie yeare circu〈…〉 Bethel and Galgala and Masphath, and iudged Israel in the foresaid places.et ibat per singulos annos circuiens Bethel et Galgala et Masphath, et judicabat Israëlem in supradictis locis. 17And he returned to Ramatha: for there was his house, and there he judged Israel: he built also there an altar to the Lord.E si tornava a Ramatha: perocché ivi egli avea sua casa, e ivi pur giudicava Israele: vi edificò eziandio un altare al Signore.And he returned into Ramatha: for there was his house, and there he iudged Israel: he built also there an altar to our Lord.Revertebaturque in Ramatha: ibi enim erat domus ejus, et ibi judicabat Israëlem: ædificavit etiam ibi altare Domino.
7:1
Year of the World 2888.
In Gabaa. That is, on the hill, for Gabaa signifieth a hill. (Challoner) (1 Paralipomenon 13:6.)
Calmet
It was perhaps the citadel, (Haydock) or an elevated situation, such as were generally chosen for the temples both of the true and of false gods. (Calmet)
Menochius
Abinadab was a Levite of renowned virtue. (Menochius)
Worthington
The people of this city knew that the ark was a source of blessings to those who received it with respect; and, that the Bethsamites had been punished only for their irreverence. (Worthington)
Calmet
Samuel was first consulted before the people, in a body, undertook to remove the ark; and here he was probably recognized for the judge of Israel, in which character he henceforward appears, exhorting all to obey the Lord with sincerity. He appoints a general assembly at Masphath, to enter into a solemn covenant with the Lord, and to adopt means for recovering their liberty. We have only a very concise account of these important transactions, owing to the modesty of the author, which the Holy Spirit would teach us to imitate. (Calmet)
Calmet
Sanctified. Chaldean, "set over," (Menochius) prepared by suitable purifications, etc. (Calmet)
Calmet
Some think, that Eleazar received the priestly or the Levitical consecration, Numbers 8:7. We have no proof that he was of the family of Aaron, nor does his name occur in the genealogies of the Levites, as they are perhaps too short. Josephus ([Antiquities?] 6:2.) asserts that he was a Levite. (Calmet)
Salien
But even a laic, like Obededon of Geth, might have been the guardian of the ark, as he would not have to touch it. (Salien, the year before Christ 1112)
Haydock
Eleazar had two brothers, who acted in the same capacity when David intended to remove the ark to Sion. At that time he was perhaps dead, or decrepit, as his father might be on this occasion. (Haydock)
Tirinus
It is not improbable but they were of the race of Aaron. (Tirinus)
7:2
Calmet
Year. Some would date all the subsequent events from this period. But is it credible that Samuel should neglect for twenty years to make this exhortation to the people? and how will it be true, that God humbled the Philistines during the whole time (Calmet) of his administration, which perhaps (Haydock) only lasted so many years? (ver. 13.) (Calmet)
Haydock
It is more probable, therefore, that the power of the enemy was broken by the destruction caused by the presence of the ark, which kept them under due restraint for a long time; and when they attempted, once more, to molest the Israelites, they were entirely discomfited by a miraculous storm, at the prayer of Samuel, ver. 10. Salien (the year of the world 2960) allows, that this took place in the twentieth year since the ark came to Cariathiarim, in which year Samuel appointed his children judges at Bersabee, though he continued to act, and was judge for twenty-three years, (some say thirty-eight) and even under the reign of Saul had almost an absolute sway, as the prophet of the Lord. (Haydock)
Menochius
Rested: continued steadfast, (Santius) "cried unto," (Pagnin) "Looked (Haydock) or returned," Septuagint. "Lamented after the Lord," Hebrew. (Menochius)
Tirinus
They were not soon induced to break this solemn covenant, Isaias 7:2. (Tirinus)
7:3
Haydock
Saying. When the ark was translated, (Calmet) and on many other occasions, this was the theme of his discourse to the Israelites, pressing them to cease from doing evil, and to perform good works. (Haydock)
Lyranus
Thus he preached every year in the different cities, ver. 16. (Lyranus)
Menochius
Astaroth. These were the principal idols of the country, (Salien; Judges 2:11.) under which all the others were included. (Menochius)
Calmet
Prepare. God lays this injunction upon us, to remind us of our liberty, and we beg that he would convert us, acknowledging the necessity of his grace. (Calmet)
Council of Trent
"God does not require impossibilities, but by his command, admonishes thee to do what thou canst, and to pray for what thou art not able to perform, and he assists thee, that thou mayst be able to perform it." (Council of Trent, session vi., 1 Kings 11.; St. Augustine, etc.)
7:5
Haydock
Masphath lay south of Jerusalem, (Calmet) and was a convenient place for all to meet at. (Menochius) They came armed, and the Philistines (Calmet) suspecting their designs, proceeded to attack them. (Haydock)
7:6
Tirinus
Lord, having purified themselves with it, Exodus 19:24. Others think that it was a kind of a protestation, that they were willing to perish if they proved faithless; (Sa) or a symbol that they rejected every vestige of idolatry, and every sin, with true repentance. (Sanctius) (Tirinus)
Porphyrius
Water was also the most ancient species of libation, before honey, and afterwards wine were adopted. (Porphyrius)
Calmet
Though the law did not prescribe it, there was no prohibition. On the last day of the feast of tabernacles, the people went to the pool of Silo to fetch water, and to pour it out in the temple, as a libation to the Lord; and it is thought that Jesus Christ alludes to this custom, John 7:24. (Lamy, Introd.) See 2 Kings 23:16. (Calmet)
Tirinus
Fasted. They confess their sins and do penance, while Samuel sits as judge, (Salien) and had been endeavouring for twenty years to excite them to repentance, and to adhere to the one true religion. (Tirinus)
7:8
Haydock
Philistines. Those who distrust their own strength, and join true repentance with prayer, striving to interest the friends of God in their cause, may confidently hope for victory. (Haydock)
7:9
Sucking lamb. Any might be used, when eight days old, except for the paschal lamb, which must be older; a yearling, Exodus 23:9., and Leviticus 22:27.
Offered it, either by the hands of the priests, or by dispensation, which authorized him to sacrifice out of the tabernacle.
Salien
Whole, without blemish; (Ecclesiasticus 46:19.) or, not having time to divide it, according to the ritual, Leviticus 1:12. He consumed even the skin. (Salien)
Septuagint, "with all the people."
7:10
Haydock
Israel. The princes of the Tyrians had come to the assistance of the enemy; (Ecclesiasticus 46:21.; Calmet) but all in vain. The greatness of the army only increases the greatness of the carnage, when the Lord enters the lists. (Haydock)
The sacred penman speaks with great modesty of this victory, which is nevertheless one of the most important recorded in Scripture. The Philistines could not recover themselves for 20 years; they found it necessary to restore the cities which they had taken, (Calmet) to relinquish the tribute, and to come to such conditions as Samuel imposed upon them. He suffered them, however, to keep possession of some strong holds, such as Gabaa, from which they were expelled by Jonathan. Salien says in the 22d year of Samuel, and the last of Achitob, the high priest, in the year of the world 2961.
7:11
Parkhurst
Bethchar, "the house of the penetrator." Cor denotes the celestial fluid, which the Philistines probably supposed was discharged by the heavens, independently of the great Creator. Hence their punishment was very appropriate. (Parkhurst)
The latter heathens always represented their Jupiter armed with thunder and lightning
"The thunder roared aloud
Pope
Th' affrighted hills from their foundation nod, And blaze beneath the lightning of the God; At one regard of his all-seeing eye, The vanquish'd triumph, and the victors fly." (Pope, Iliad 17:596.)
7:12
Calmet
Sen, "the tooth," a craggy rock of that appearance. Syriac Bethjasan. (Calmet)
Malvenda
Some take it to be the same with Bethchar. (Malvenda)
It was before ignoble, (Salien) and the situation not known, till this monument was erected, with the inscription, Thus far, etc.
Calmet
Help; "Aben-ezer," mentioned before, 1 Kings 4:1. These religious monuments were not prohibited by the law, Leviticus 26:1. Samuel would take every precaution that they should not become objects of idolatry, as he was under the immediate influence of the Holy Spirit. (Calmet)
7:13
Any more, for a long time, (Menochius) during Samuel's administration; for we find them again attacking Saul, 1 Kings 13. This expression is often used to denote a cessation of some continuance, Isaias 23:12, 15., and 2 Kings 7:10.
7:14
Geth, which two cities still continued in their possession. Others, which had fallen to the share of Dan, they gave up, which explains Judges 18:1, 31.
Calmet
Philistines. Here ended the forty years' servitude. (Calmet)
Haydock
Salien (the year of the world 2860) rather thinks that it terminated in the death of Samson, when it was judged expedient to entrust the reins of government into the hands of an old man, Heli, the high priest, as there was no need of an expert general, the heads of the Philistines being all destroyed, Judges 13:1. (Haydock)
Calmet
Amorrhites: the dispersed nations of Chanaan were all kept under. (Calmet)
7:15
Haydock
Life; as sole judge for twenty years, (Gordon; Du Hamel) and conjointly with Saul till he died, almost 100 years old, a year or two before the unfortunate king. Saul put him on a level with himself; (chap. 11:7.) and he continued to be regarded as the oracle of Israel ever since he was about forty years old; (Calmet) or he did not long survive the election of the new king, (Menochius) as Tirinus, Sanctius, etc., reduce his reign to two years, allowing thirty-eight to Samuel, so that both filled up the space of forty years, Acts 13:20. The life of Samuel, on this supposition, will not much exceed sixty, and he must have come into power in early life, 1 Kings 12:2. (Haydock)
Du Hamel
This verse is no proof that the present book was written long after Samuel's time. (Du Hamel)
7:16
Haydock
Places. Septuagint, "in all these holy places." Some take Bethel to mean the city, where the ark was, (Calmet) or the holy of holies, in the tabernacle, at Silo, etc. (Haydock)
Calmet
The northern tribes might meet him at Bethel; those on the east of the Jordan, at Galgala, of Benjamin; and the tribes of Juda, Simeon, and Dan, might have an opportunity of hearing the holy prophet, and decide their controversies, at Masphath. (Calmet)
Haydock
Thus Samuel gave an excellent instruction to pastors and governors, to watch over their people. (Haydock)
7:17
Calmet
Ramatha; his native place. His high office would not allow him to remain always near the tabernacle, 1 Kings 1:11., and 28. (Calmet)
Calmet
Lord, by his direction, (Menochius) both to satisfy his own devotion, and that he might consult the Lord when the people wanted advice. (Calmet)
7:1
In Gabaa.... That is, on the hill, for Gabaa signifieth a hill.
7:1
These men knowing that the presence of the arke was good for them (though the Bethsamites had benne punished for their irreuerence towardes it) feared not to receiue and kepe it.
7:14
That is 〈…〉 say, the Phili〈…〉, who were 〈…〉 o• the seuen nations of Chanaan, which God commanded his people to destroy, 〈…〉 the Amorrheites.
7:4
St Basil the Great † AD 379 The Letters 8.3
… As for instance, “The Lord alone did lead them and there was no strange god with them,” and “then the children of Israel did put away Baalim and Ashtaroth, and did serve the Lord only.”
7:5
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.88
… What Joshua, as his successor, arrayed alongside the Captain of the Lord’s hosts? What David, either by harping, or fighting with his sling, and girded by God with strength unto the battle, and with his fingers trained to war? What Samuel, praying
7:7
St Jerome † AD 420 Against Jovinianus 2.10
… The latter was intended to excite the fears of one who had fed and was lost; the former was affectionately addressed to a fasting servant.
7:9
St Augustine of Hippo † AD 430 City of God 17.7
… [then] he took one stone and set it up between the old and new Massephat [Mizpeh], and called its name Ebenezer, which means “the stone of the helper,” and said, “Hitherto hath the Lord helped us.”
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Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 128
The patriarch Abraham won a victory in his old age. The great Moses was now an old man when, so long as he stretched out his hands in prayer, he vanquished Amalek. The divine Samuel
7:1
1. So the men of Cariathiarim came, and brought up the ark. — Hear Adrichomius, page 22: "Cariathiarim, the city of Forests, which is also called Cariath Baal, and Bala, Baala, sometimes Baal and Pharasim, and together Baalpharasim, by Jerome also Jarim. It is from Jerusalem four and a half miles toward the West going to Diospolis. Jerome says one mile. It was formerly a city of the Gabaonites, afterwards of the tribe of Juda, and it is the boundary of the tribe of Juda and Benjamin, situated on a hill. In this place the ark of the Lord remained for twenty years in the house of Abinadab, which was in Gabaa, that is in the high place, until it was transferred by David to Jerusalem. From this place was Zacharias son of Joiada, whom they had slain between the temple and the altar. From this place was Urias the prophet, whom king Joachim slew in Jerusalem." In the house of Abinadab in Gabaa. — This "Gabaa" was not the city of Gabaa in the tribe of Benjamin, Josue chapter XVIII, as Angelomus, Rupertus, Lyranus and the Rabbis wish; but it was a hill or a higher place in the city of Cariathiarim (in which the house of Abinadab was situated); for to that place the ark was transferred is evident from verses 1 and 2. For Gabaa in Hebrew means a hill or a high place; whence Our [translation] and the Septuagint, in the first book of Paralipomenon, chapter XIII, translate it as "hill." Thus Josephus, book VI of Antiquities, chapter 1, Bede, Dionysius, Cajetan, Vatable, Torniellus, Serarius, Salianus and others. Bede adds that that hill was the citadel of the whole city: that place therefore, being high, honored, fortified, was fitting for the ark, which was as it were the citadel of all Israel. Hence the ark was a type of the Blessed Virgin, who, exalted above all the heavens, patronizes all who invoke her. And they sanctified Eleazarus his son, — that is, they consecrated him through Achitob the Pontiff dwelling in the city of Silo; or as a Levite, as Abulensis, Theodoret, Procopius and Cajetan wish, or as a Priest, as Angelomus, Hugh and Dionysius think. For he was a just man, says Josephus: or they sanctified, that is, they chose, appointed, fitted, and placed him in charge of the custody of the ark, thus also the Chaldean [Paraphrase], Josephus, Abulensis, Clarius, Vatable.
7:2
2. It was indeed now the twentieth year — of the translation and removal of the ark to Cariathiarim, and consequently it was the twentieth year from the death of Heli, and from the principate of Samuel, who succeeded Heli. For in about the same year in which the ark was captured, and brought back, and translated from Bethsames to Cariathiarim, Heli died, and Samuel was appointed in his place: thus Lyra, Abulensis, Salianus, Mendoza and others, although Cajetan, Genebrard and Melchior Canus, lib. XI De Locis, cap. V, and from them Serarius hold that Samuel only began to judge Israel after these twenty years were completed, and to go about preaching in the province, so that he might lead all from idols to the worship of God. Whence also St. Jerome (or whoever is the author) in Questions: "From the time," he says, "in which the priesthood of Heli was rejected, until the leadership of Samuel, there were twenty years of misery and servitude." But that Samuel immediately upon the death of Heli entered upon his principate is evident from the chronology which I assigned to Judges cap. III and IV. Furthermore, the ark remained thereafter in Cariathiarim until the seventh year of the reign of David, who translated it thence, as is said in I Paralipomenon cap. XIII, vers. 5, clearly and expressly, into the house of Obededom; thence to Mount Sion; thence it was brought into the temple built by Solomon. Although St. Jerome, Angelomus and Lyra think that the ark was translated from Cariathiarim after the twentieth year to Maspha, thence to Galgala, thence to Nobe, thence to Gabaa, thence to the house of Obededom; because we read that sacrifice was offered in these places. But this does not prove that the ark was there. For outside the place of the tabernacle and the ark, the Hebrews often sacrificed on account of extraordinary and special causes. Thus Abulensis. Otherwise they ordinarily offered sacrifices not where the ark was, but where the tabernacle was; for in it was the altar appointed for sacrifices of holocaust. The tabernacle therefore was separated from the ark, and was translated from Silo to Nobe, and thence to Gabaa before the times of Saul, while the ark was in Cariathiarim. Whence the ark was brought out by Saul to battle cap. XIV, and after the battle brought back. And all Israel rested after the Lord. — The Interpreter reads with the Chaldean ianuach, from נוח noach, that is, to rest. Now they read iinnahu from נהה naha, that is, to lament. Whence Vatable translates, and with a certain lamentation all the house of Israel panted after the Lord; Abulensis, and hastened after the Lord. The sense is the same, but more forceful, as if to say: The whole people of Israel, terrified by the calamity of Heli and by the plagues inflicted by God through the ark, rested for twenty years in the true worship of the one God, and this at the urging and instigation of Samuel, as follows; although some still worshipped Baalim and Astaroth not publicly, but privately; for Samuel removed these things, as the following verse shows, so that at the same time he might remove from them the yoke of the Philistines, which they had borne from the time of Heli until now in the worship of idols, so that, wearied by miseries, they might return from them to the faith and worship of the true God. Thus Lyra, Cajetan, Dionysius, Salianus, Torniellus, Mendoza and others. Hear Josephus, lib. VI Antiq. cap. 11: "When the people throughout this entire twenty-year period devoted themselves to vows and sacrifices, and showed great care for religion and divine worship; Samuel, observing their readiness, thinking he had found an opportunity to exhort them to liberty, and the good things that follow upon it, composing a prayer suited to the time and the matter, spoke to them words to this effect." Tropologically, learn here that in the whole world there is no true rest except in God and in the love and worship of God. For this will bring peace of conscience, peace with neighbors, peace with enemies, peace from temptations. Hear Dionysius the Carthusian: "Let us strive to rest in God; for he himself is our end, toward which we ought always to look and aspire; in him alone consists true and saving rest."
7:3
3. Prepare your hearts to the Lord. — Hear St. Gregory: "One prepares his heart for the Lord who separates his mind not only from unclean thought; but also illuminates it with the brightness of holy thoughts and virtues, so that, as it were, having cast down and broken idols, he makes himself a temple of God; while he erects there a seat for divine grace, where he does not permit reprobate spirits to remain through wicked desires." And Theodoret in Psalm. IX, vers. 1: "It is proper," he says, "for perfect men to dedicate their whole heart to God and to consecrate their entire mind to him. For he who divides his thoughts between mammon and God, between Christ and gold, between the present life and the future, cannot truly say: I will confess to thee, O Lord, with my whole heart."
7:5
5. Gather all Israel in Maspha, that I may pray to the Lord for you. — For Maspha was an elevated place, the seat of the kingdom, namely that in which Samuel judged, that is, administered justice, and therefore celebrated by a gathering of men, and consequently suitable for assemblies, gatherings and prayer. Whence Maspha in Hebrew is the same as a watchtower, such as is usually on a mountain or tower. There therefore Samuel renews and establishes the covenant of the people with God.
7:6
6. They drew water and poured it out in the sight of the Lord, — as a sign of penance by which they perfectly renounced idolatry and sins, as if to say: Just as we pour out this water, so also do we pour out our heart and all its vices before the Lord, professing that we detest them, repent of them, and shed this water in place of tears. Whence the Chaldean paraphrase: they poured out their heart in penance; the Rabbis: they drew tears from the well of their heart. "What is it," says St. Gregory, "to draw water except to produce streams of tears from the deep confusion of a penitent soul? For just as we draw water, so when we consider how deeply we have fallen into iniquity, we weep." And they fasted. — Behold here three acts of penance, namely contrition signified in the pouring out of water; confession, when they say: "We have sinned against the Lord;"; satisfaction, when they fast. For this fasting was not Onasin, that is compulsory, or prescribed by law, but Conasin, that is voluntary and undertaken willingly by the penitents. For as St. Gregory says: "When the mind is struck with sorrow by weeping, it is necessary also that the flesh, which has been subject to pleasures, be afflicted." We have sinned against the Lord. — Excellently St. Ambrose, book II On Penance, chapter VIII: "The Lord," he says, "knows all things; but he awaits your voice, not to punish, but to forgive: he does not wish the devil to insult you and accuse you of concealing your sins. Anticipate your accuser; if you accuse yourself, you will fear no accuser: if you denounce yourself, even if you die, you will live again."
7:7
7. The satraps of the Philistines ascended against Israel, — that is, against Israel, namely with a strong army to defeat it and scatter the assembly; because they suspected the Hebrews wished to rebel against them and shake off the yoke, which they indeed did through Samuel. Thus Dionysius and Cajetan. Tropologically St. Gregory: "When foreign gods are removed," he says, "the fast completed, the examination of censure exhibited by the preacher, the princes of the Philistines ascend against Israel; because when we make progress in the higher life, the evil spirits, who always envy those acting well, become more hostile to us." Wherefore St. Bernard, in his sermon On Conversion to Clerics, chapter XVIII: "We learn daily from experience," he says, "that those who deliberate to convert to God are tempted more sharply by the concupiscence of the flesh; and are pressed more heavily in the works of clay and brick, those who strive to depart from Egypt and escape the dominion of Pharaoh."
7:9
9. And Samuel took a suckling lamb and offered it as a whole burnt offering to the Lord. — From this it is clear that Samuel, although he was of the tribe of Levites only, was nevertheless by God's extraordinary dispensation a priest, though not the high priest, although Serarius wishes this. See the remarks on chapter II, verse 35. In the same way God dispensed with Samuel, so that outside the tabernacle and the altar of burnt offerings he might sacrifice in Mizpah. But why is this called a "whole burnt offering"? I answer: "whole," that is undivided: for the victim was accustomed to be divided into parts and thus burned on the altar: but this one could not be divided on account of the impending Philistine enemies, but was placed whole upon the altar. Otherwise in every burnt offering the whole and entire victim ought to be burned to God. Thus Salianus.
7:10
10. Now it came to pass, when Samuel offered the holocaust, that the Philistines (and the princes of the Tyrians, as Ecclesiasticus chapter XLVI, verse 21 adds) joined battle against Israel: and the Lord thundered with a great noise on that day upon the Philistines, and terrified them; — "when the victim of the lamb was still burning," says Josephus, "the Lord terrified the enemies with lightning, thunder and an earthquake." Thus God by lightning broke the army of Pharaoh in the Red Sea, as I said on Exodus XIV; and the Canaanites through Joshua, chapter XVIII, verse 11, and the Barbarians through the Thunderbolt Legion under the Emperor Antoninus, as Eusebius testifies, book V of the History, and the tyrant Eugenius through the Emperor Theodosius, concerning whom hear Orosius, book VII of the History, chapter XXXV: "The Lord Christ alone, with body prostrate on the ground and mind fixed on heaven, prayed. Then after he had passed the sleepless night in continuous prayer, and had left behind tears in such abundance as he had weighed out as the price of heavenly aid, he confidently seized his arms." Hence the happy success of the battle. "Immediately," he says, "that great and ineffable whirlwind of winds rushed upon the faces of the enemies; missiles sent by our men were borne through the air, and beyond the measure of human throwing, carried in the air by hand, were scarcely allowed to fall before they struck. Moreover, the weapons which the enemies had violently hurled, caught by the winds, were turned back by the force and driven backward, striking them unluckily." Tropologically St. Gregory says: "The thunders of clouds," he says, "are the fervent desires of the elect, by which they drive out the suggestions of the evil spirit. For the imperfect desires of Christians are not terrible to demons. The great noise of thunder therefore is the perfect desire of each of the elect. When therefore the Lord thunders with a great noise upon the Philistines, then they are struck down by the sons of Israel, because while perfect devotion raises the mind of the elect to heavenly joys, it cuts off from itself everything that serves the adverse party. It is also fitting that the Philistines are first terrified, then remembered to be struck down by the sons of Israel: for they are terrified by the devotion of the elect, struck down by their work; and because work follows devotion, they are rightly said to be terrified first, then struck down. For first we receive from the Lord the gift of good will, so that we may afterwards be able to confute the counsels of evil spirits. It is also fitting that the Lord is said to thunder upon the Philistines and terrify them, while the sons of Israel are said to strike them down; because good desires are ministered to us through divine grace, but we advance the gifts of grace through the effort of free will to the victories of virtues."
7:11
11. They smote them even unto the place that was under Bethchar. — Bethchar was a village so called from the abundance of lambs. For car indeed signifies lamb: unless you say it was named from the lamb immolated here by Samuel; for the lamb was here the cause of victory. Moreover Bethchar was in the tribe of Judah, neighboring Bethshemesh, says St. Jerome in Abenezar, and not far from Aphek, and the Stone of Help. Mystically St. Gregory notes Bethchar, that is the house of the lamb, as the life and conversation of Christ, to which all ought to strive, even if they cannot attain to it: "Because," he says, "through unceasing effort of struggle, we ought to strive toward the citadel of perfection, where we become so much more terrible to our enemies, the nearer we are to our Redeemer."
7:12
12. Stone of Help. — St. Cyprian, book II of the Testimonies, translates it "stone of aid." This stone was a perpetual monument to the Hebrews of the victory granted them by God through the prayers of Samuel. Thus the place of heavenly victory given by God to Charlemagne was called "Mount of Help," as Crantz testifies, book II of the Saxon History, chapter IV.
7:14
14. And there was peace between Israel and the Amorite, — that is between the Jews and the Philistines; for these are called here Amorites, because they themselves had occupied these places of the Amorites; whence they were reckoned Amorites, that is to be of the seven nations dwelling in the land promised by God to the Jews.
7:15
15. He also judged Israel all the days of his life. 16. And he went about every year making the circuit of Bethel and Gilgal and Mizpah. — Here he exhibits the idea of a perfect Judge and Prince, Samuel going about the cities of Israel, and devoting himself entirely to the welfare of his subjects, sparing himself no labor, but continually judging, that is, deciding disputes, settling disagreements, restoring and confirming peace and harmony among all, ruling, commanding, punishing the wicked, rewarding the good throughout the whole time of his life, yet in such a way that in his old age his sons assisted him, and finally Saul himself, when he was made king by Samuel. For as long as Saul was upright and obedient to God, he honored Samuel as a partner in the principate, indeed as a prophet, as is evident cap. XI, vers. 7. But when he became wicked and disobedient, he nevertheless permitted Samuel to dwell in his city Ramah, and to settle the disputes of all who had recourse to him there. Hence it is clear that Samuel retained judicial power during the time of King Saul, and judged the people together with Saul, until the end of his life. Finally, let Princes and Prelates imitate Samuel, so that they may visit and inspect their provinces. Whence the Council of Trent, sess. XXIV, cap. III De reformat., thus decrees: "Patriarchs, Primates, Metropolitans and Bishops shall not neglect to visit their own diocese by themselves, or if they are legitimately hindered, by their general Vicar or Visitor; if they cannot visit the whole of it every year on account of its extent, at least the greater part of it; yet in such a way that the whole is completed within two years by themselves or by their Visitors." 17. He also built an altar to the Lord there (in Ramah where he dwelt), — so that he might frequently sacrifice upon it, and placate God for all Israel. For although Samuel was not of the priestly line, but by God's extraordinary dispensation was a priest, nevertheless the power of this priesthood was in him, not merely for one or another sacrificial act, but constant, stable and perpetual throughout his whole life, so that whenever he wished and wherever he pleased, he might sacrifice: whence by many of the Fathers Samuel is called a priest, as I said cap. II, vers. 35.
Machine translation from the Latin, not reviewed.
7:1
Cariathiarim (Hebrew Qirjāth Jā 'Ārīm)
… For several years it housed the ark of the covenant in the house of Abinadab, when it was returned to the Jews by the Philistines who had taken it in the battle near Alek (I Sam. 6, 21; 7, 1 ff.), until David had it transported to Zion
Eleazar (Heb. 'El'āzār, "God Has Helped")
2. - Son of Abinadab, guardian of the Ark of the covenant in his father's house at Kiriath-jearim (1 Sam. 7:1).
7:3
Baal (Ba'al = 'Lord, Master, Owner')
… deity, who, in symbiosis with the members of the tribe, was considered not only father, mother, brother, kinsman, but also "master" or Baal; with the multiplication of the gods, the Baalim multiplied, so that every city had its own B. and its own Baalal (I Sam. 7:3 ff.; 12:12); from the Amorite cult of the "B. of the high peaks," there arose the B. of heaven, the B. Šim, Balsamen. …
7:4
… Commonly the 'Ašerāh is identified with A., and rightly so, because the names are used interchangeably in the Bible; thus (Judg. 2:13; 10:6; 1 Sam. 7:4; 12:10) the god Baal is named together with A. (Judg. 3:7) together with 'Ašerāh. …
7:5
… 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).
Godolias (Hebrew Gédhaljâh[â] « Greatness of Jahweh »)
… had gone over to the 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.). …
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 …
7:6
… Among other things it speaks there of a solemn libation, perhaps allusive to the miracle of the rock in the desert (Ex. 17:1-7), of which there are only probable hints in the Old Testament (I Sam. 7:6 etc.): during the ceremony the text of Isaiah on the "waters of salvation" was sung (Is. 12:3). To this rite allude the words of Christ spoken "on the last day of the scenopegia": …
7:8
is also a dogma of faith proposed by the ordinary magisterium and widely attested by Scripture, both of the Old Testament (e.g., Gen. 18:22-32; 20:7: Abraham intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the New (e.g., the plural form in the petitions of the Pater; Acts 7:60; 12:5; Rom. 15:30; Eph. 1:15; 6:8-20; 1 Tim. 2:1-4; Jas. 5:16-18), as well as …
7:9
… The smallest lamb is called taleh (I Sam. 7, 9; Is. 40, 11), Gr. ἀρήν. …
7:13
… The Israelites were defeated in a hard battle, from which the sacred Ark was also carried off as spoil (1 Sam. 4:10 ff.); the victories won by the Israelites under Samuel (1 Sam. 7:13 ff.) did not prevent the P. from pushing forward little by little as far as Michmash and Gibeah (1 Sam. 13:3, 5, 11 ff.), while the people of Israel were disarmed and powerless (1 Sam. 13:19 ff.).
7:14
… the Hittites (Num. 13:30), so that it also represents the whole complex of the pre-Israelite Palestinian populations (Gen. 15:16; Josh. 24:15; Am. 2:9 ff.) and therefore sometimes corresponds to "Canaanites" (Josh. 24:15, 18; Judg. 6:10; 1 Sam. 7:14; 1 Kings 21:26; Ex. 16:3, 45; etc.).
Geth (Hebrew Gath, Akkadian Gimtu, "Winepress")
The Kingdom of Judah claimed it for itself (1 Sam. 7:14; 1 Chron. 8:13; 2 Chron. 11:8; 26:6). David conquered it (2 Sam. 8:1; 1 Chron. 18:1) and had an elite corps of six hundred Gittite warriors (2 Sam. 15:18). Hazael, king of …
7:15
… It has many passages where the description is extremely minute (e.g., I Sam. 1; 9-10; 25; II Sam. 9-20), without however claiming a complete biographical form; many other passages instead, of greater historical, political, social value, are composed in a very schematic form (e.g., I Sam. 7:15 ff.; 14:47-52; II Sam. 8:1-18, etc.). …
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.