Resultados para: "EN-DOR"

<p>Beth-shean and her towns--Greek, &quot;Scythopolis&quot; (now Beisan), in the valley of the Jordan, towards the east end of the plain of Jezreel. &quot;Beth-shean&quot; means &quot;house of rest,&quot; so called from its being the halting place for caravans travelling between Syria or Midian, and Egypt, and the great station for the commerce between these countries for many centuries.

Ibleam and her towns--in the neighborhood of Megiddo (Kg2 9:27).

the inhabitants of Dor and her towns--(now Tantoura), anciently a strong fortress; a wall of wild precipitous rock defended the shore fortifications against attack from the land side.

En-dor and her towns--situated on a rocky eminence, four Roman miles south of Tabor.

Taanach and . . . Megiddo--These were near to each other, and they are generally mentioned in Scripture together. They were both royal and strongly fortified places (see on Jdg 1:27).

three countries--districts or provinces. It is computed that Manasseh possessed in Asher and Issachar portions of ground to the extent of more than two hundred square miles.</p>

<p>SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)

Then said Saul unto his servants, Seek me a woman that hath a familiar spirit--From the energetic measures which he himself had taken for extirpating the dealers in magical arts (the profession having been declared a capital offense), his most attached courtiers might have had reason to doubt the possibility of gratifying their master&#039;s wish. Anxious inquiries, however, led to the discovery of a woman living very secluded in the neighborhood, who had the credit of possessing the forbidden powers. To her house he repaired by night in disguise, accompanied by two faithful servants.

En-dor--&quot;the fountain of the circle&quot; (that figure being constantly affected by magicians) was situated directly on the other side of the Gilboa range, opposite Tabor; so that, in this midnight adventure, Saul had to pass over the shoulder of the ridge on which the Philistines were encamped.</p>

<p>bring me him up, whom I shall name unto thee--This pythoness united to the arts of divination a claim to be a necromancer (Deu 18:11); and it was her supposed power in calling back the dead of which Saul was desirous to avail himself. Though she at first refused to listen to his request, she accepted his pledge that no risk would be incurred by her compliance. It is probable that his extraordinary stature, the deference paid him by his attendants, the easy distance of his camp from En-dor, and the proposal to call up the great prophet and first magistrate in Israel (a proposal which no private individual would venture to make), had awakened her suspicions as to the true character and rank of her visitor. The story has led to much discussion whether there was a real appearance of Samuel or not. On the one hand, the woman&#039;s profession, which was forbidden by the divine law, the refusal of God to answer Saul by any divinely constituted means, the well-known age, figure, and dress of Samuel, which she could easily represent herself, or by an accomplice--his apparition being evidently at some distance, being muffled, and not actually seen by Saul, whose attitude of prostrate homage, moreover, must have prevented him distinguishing the person though he had been near, and the voice seemingly issuing out of the ground, and coming along to Saul--and the vagueness of the information, imparted much which might have been reached by natural conjecture as to the probable result of the approaching conflict--the woman&#039;s representation--all of this has led many to think that this was a mere deception. On the other hand, many eminent writers (considering that the apparition came before her arts were put in practice; that she herself was surprised and alarmed; that the prediction of Saul&#039;s own death and the defeat of his forces was confidently made), are of opinion that Samuel really appeared.</p>

<p>the prophet came to the king of Israel, and said--The same prophet who had predicted the victory shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities in the following campaign.

at the return of the year--that is, in spring, when, on the cessation of the rainy season, military campaigns (Sa2 11:1), were anciently begun. It happened as the prophet had forewarned. Brooding over their late disastrous defeat, the attendants of Ben-hadad ascribed the misfortune to two causes--the one arose from the principles of heathenism which led them to consider the gods of Israel as &quot;gods of the hills&quot;; whereas their power to aid the Israelites would be gone if the battle was maintained on the plains. The other cause to which the Syrian courtiers traced their defeat at Samaria, was the presence of the tributary kings, who had probably been the first to take flight; and they recommended &quot;captains to be put in their rooms.&quot; Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (compare Sa1 29:1, with Sa1 28:4), not far from En-dor.</p>

<p>evils--inflicted by others.

iniquities--or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common (Psa 31:11; Psa 38:4; compare Gen 4:13, Cain&#039;s punishment; Gen 19:15, that of Sodom; Sa1 28:10, of the witch of En-dor; also Sa2 16:12; Job 19:29; Isa 5:18; Isa 53:11). This meaning of the word is also favored by the clause, &quot;taken hold of me,&quot; which follows, which can be said appropriately of sufferings, but not of sins (compare Job 27:20; Psa 69:24). Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare Luk 22:39-44, and the narrative of the scenes of Calvary.

my heart faileth me-- (Mat 26:38), &quot;My soul is exceeding sorrowful, even unto death.&quot;

cannot look up--literally, &quot;I cannot see,&quot; not denoting the depression of conscious guilt, as Luk 18:13, but exhaustion from suffering, as dimness of eyes (compare Psa 6:7; Psa 13:3; Psa 38:10). The whole context thus sustains the sense assigned to iniquities.</p>

<p>Seek unto--Consult in your national difficulties.

them . . . familiar spirits--necromancers, spirit charmers. So Saul, when he had forsaken God (Sa1 28:7, &amp;c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (Kg2 16:3-4, Kg2 16:10). He copied the soothsaying as he did the idolatrous &quot;altar&quot; of Damascus (compare Lev 20:6, which forbids it, Isa 19:3).

wizards--men claiming supernatural knowledge; from the old English, &quot;to wit,&quot; that is, know.

peep--rather &quot;chirp faintly,&quot; as young birds do; this sound was generally ascribed to departed spirits; by ventriloquism the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the Septuagint renders the Hebrew for &quot;necromancers&quot; here &quot;ventriloquists&quot; (compare Isa 29:4).

mutter--moan.

should not, &amp;c.--The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.

for the living, &amp;c.--&quot;should one, for the safety of the living, seek unto (consult) the dead?&quot; [GESENIUS]. LOWTH renders it, &quot;In place of (consulting) the living, should one consult the dead?&quot;</p>