Saul
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{{otheruses1|King Saul}}
'''Saul''' (שאול המלך) (or '''Sha'ul''') ({{Hebrew Name|שָׁאוּל|Šaʾul|Šāʾûl|"asked for"}}) (reigned [[1047 BC]] - [[1007 BC]]) is identified in the [[Books of Samuel]], [[Books of Chronicles|1 Chronicles]] and [[Qur'an|the Qur'an]] as the first king of the ancient [[United Monarchy|Kingdom of Israel]].<ref>{{cite web|url=http://www.aboutbibleprophecy.com/p65.htm|title=Saul (King) - Biblical people|work=AboutBibleProphecy.com |accessdate=2008-05-10}}</ref> Saul reigned from [[Gibeah]] during the closing decades of the second millennium B.C. He died during a [[Philistines|Philistine]] conquest, when a part of his kingdom succumbed to Philistine control and occupation. The kingdom's remainder was contested by his surviving son [[Ish-bosheth]] and their common rival [[David]]. Saul's traditional biography in the [[Books of Samuel]] reveals two main sources, independent of each other.
[[Image:Julius Kronberg David och Saul 1885.jpg|thumb|right|''David and Saul'' (1885) by [[Julius Kronberg]].]]
==Nativity==
According to the Books of Shmuel, Shaul was the son of [[Kish (Bible)|Kish]], and a member of the [[tribe of Benjamin]] (I Samuel 9:1); Hannah, who had been childless, had begged God for a son, and when she later became pregnant named the son ''[[Samuel (Bible)|Shmuel]]'' to reflect this; meaning this passage now refers to a different person, the last of the Hebrew Judges, rather than the person who would become king.<ref>Ehrlich, Carl S. (editor), “Saul in Story and Tradition” Mohr Siebeck, (2006), p. 126.</ref>
Some scholars of Hebrew, however, find ''Shmuel'' (literally ''name of God'') an odd name to be explained by this etymology; the traditional translation ''heard of God'' (i.e. ''God heard'') requires a linguistically awkward rendering, as ''heard of God'' is actually ''Shamael''; ''Saul'', on the other hand, would have fit the explanation near-perfectly, since the Hebrew term used for ''asked'' is ''sha'ul''.<ref>{{cite web|url=http://moses.creighton.edu/simkins/203/lectures/lecture19.html|title=Samuel and Saul: The Rise of Kingship|author=Ronald A. Simkins|publisher=Creighton University|accessdate=2008-04-18}}</ref>
==Appointment as King==
{{Refimprove|date=March 2008}}
In the source telling of his anointing (I Sam. 9:1-10:16), Saul is not referred to as a king (''melech''), but rather as a “leader” or “commander” (''nagid'') (I Sam. 9:16; 10:1). <ref>Bright, John, "A History of Israel," The Westminster Press, Philadelphia, 1972, p. 185.</ref> However (possibly representing an opposing literary strain), Saul is said to be made a "king" (''melech'') at Gilgal (I Sam. 11:15). Even David, before he was anointed king, was referred to only as a future ''nagid'', or military commander (I Sam. 13:14).
The people generally used the term “king,” because their desire was to be like the other nations (I Sam. 8:5; 10:19). This may be indicative of the difference between what a certain faction of the people wanted, and a definite reluctance of certain leaders (e.g., the prophet Samuel) to break from the old tribal order: ''viz''., an attempt to satisfy everyone without creating a riot. But Saul was finally crowned as "king" (''melech'') in Gilgal (I Sam. 11:14-12:2)
Saul's reign is said to be only two years in length.
The Books of Samuel give three distinct accounts of how Saul came to be anointed as king:
* (1 Samuel 9:1-10:16) Saul was sent with a servant to look for his father's donkeys, who had strayed; leaving his home at [[Gibeah]], they eventually wander to the district of [[Zuph]], at which point Saul suggests abandoning their search. Saul's servant however, remarks that they happened to be near the town of [[Ramathaim-Zophim|Ramah]], where a famous ''seer'' was located, and suggested that they should consult him first. The ''seer'' (later identified by the text as [[Samuel (Bible)|Samuel]]), having previously had a ''vision'' instructing him to do so, offers hospitality to Saul when he enters Ramah, and later [[anointing|anoints]] him in private.
* (1 Samuel 10:17-24 and 12:1-5) Desiring to be like other nations, there was a popular movement to establish a centralised monarchy. Samuel therefore assembled the people at [[Mizpah in Benjamin]], and despite having strong reservations, which he made no attempt to hide, allows the appointment of a king. Samuel uses [[cleromancy]] to determine who it was that God desired to be the king, whittling the assembly down into ever smaller groups until Saul is finally identified. Saul, hiding in baggage, is then publicly anointed.
* (1 Samuel 11:1-11 and 11:15) The [[Ammon]]ites, led by [[Nahash]], lay siege to [[Jabesh-Gilead]], who are forced to surrender. Under the terms of surrender, the occupants of the city would be forced into slavery, and have their right eyes removed as a sign of this. The city's occupants send out word of this to the other [[tribes of Israel]], and the tribes west of the Jordan assemble an army under the leadership of Saul. Saul leads the army to victory against the Ammonites, and, in both gratitude and appreciation of military skill, the people congregate at [[Gilgal]], and acclaim Saul as king.
According to many scholars using [[source criticism]],{{Who|date=June 2007}} the existence of three different explanations here is the result of the biblical narrative being spliced together from a number of originally distinct source texts.{{Fact|date=March 2008}} This may be supported by text-critical evidence: in the [[Septuagint]] version of 1 Samuel 11:15, Saul is being publicly anointed as king by Samuel at Gilgal, rather than the crowd simply acclaiming him as such; i.e. Saul gets anointed three times, and twice publicly.{{Fact|date=March 2008}}
Biblical scholars<ref>Lasor, William Sanford, et al. ([[1996]]), “Old Testament Survey,” Eerdmans Pub Co., ISBN 0802837883.</ref> argue that the three accounts are a reasonable process of gradual acceptance for the political climate of the time. Given that Israel was a loose confederation of tribes united by their faith, and without a strong political or theological leader, Sanford argues that a series of displays of ability (or, from a theological point of view, gifts from God as evidence that he was divinely chosen for rulership) were needed to bring all the tribes on board for the inevitable loss of individual freedom resulting from the institution of a monarchy.
== Michmash ==
The [[Philistines]] had placed a garrison at [[Geba]], in order to suppress the Israelites. After Saul was appointed king, according to Samuel, he amassed an army to throw off the Philistine yoke, and entered into battle against the Philistines at [[Michmash]]. Saul's army was small, according to the text it numbered around 600 men, and the text portrays the Philistine army as vastly outnumbering this, claiming it had 30,000 chariots for example, but the numbers are grossly unrealistic. Also considered unrealistic by historians is the suggestion by the text that Saul and his son [[Jonathan (Samuel)|Jonathan]] were the only men apart from the Philistines that had weapons; textual critics also believe that this suggestion (1 Samuel 13:19-22) is a later addition to the text, particularly as the narrative flows more naturally from the end of verse 18 onto the start of verse 23.
The text also states that during the early part of the battle the [[Hebrews]], who the text treats as a distinct group separate from the Israelites, had sided with the Philistines (1 Samuel 14:21) and thus been enemies of the Israelites; a few modern translations insist that only ''some of the Hebrews'' did this, but both the [[Masoretic text]] and [[Septuagint]] refer to the Hebrews as a whole. The text states that a man named [[David and Jonathan|Jonathan]] led the Hebrews, and that he was the son of Saul (as stated in 1 Samuel 13:16 & 14:1, 39). Scholars of biblical criticism, however, have proposed that this is simply an ethnology - indicating that the Hebrews were a branch of Israelites (and distinct from the others), rather than that they were led by a son of the Israelite King.
The text explains that Jonathan and his armor bearer left the Israelites and showed themselves to the Philistine camp, without the Israelites noticing the absence; some scholars of biblical criticism regard this as simply being an editorial excuse to justify the Hebrews' initial presence among the Philistine army {{Fact|date=November 2007}}. It would appear that the Hebrews betrayed the Philistines and changed sides, the text adding that Jonathan had started attacking the Philistines from outside their own camp. However, this is a far stretch from what the text states since it was only Jonathan and his armor bearer and they clearly showed themselves from the outside of the camp and fought into the camp, which caused the panic. It is true, however that some Hebrews had joined the Philistines and then reverted back when Jonathan's attack appeared to be succeeding, as the text clearly states in 1 Samuel 14:21-22. When the Israelites noticed the chaos, Saul consulted the [[Ephod]] for advice, and then decided that the Israelites should join in the attack on the Philistines.
Alternatively the sentence "those Hebrews ''who had previously been with the Philistines''" could be referring to a subset of the Hebrew race who had left their country and sided with the Philistines. Due to their treachery against their nation, the narrator no longer referred to them as Israelites until they had returned to their nation after the battle. Outside of this account of "those Hebrews who had gone over to the Philistines", the Hebrew people are synonymous with the nation of Israel, thus Jonathan was the son of Saul (as clearly stated in 1 Sam 14:20-23), and no hypothesis is needed to "explain" how a completely separate race was integrated with Israel.
In the text, having pushed back the Philistines, Saul makes a vow that no Israelite would eat until the battle is over, in order to ensure divine support for a victory. Jonathan, who has not heard the vow, consumes [[honey]] from a [[honeycomb]] that he found on the ground. Although one of the soldiers tells Jonathan about Saul's vow, Jonathan remarks that Saul's vow was militarily unwise since lack of food physically weakened the army. When the battle was over, the Israelites, being famished, killed the livestock they had taken from the Philistines, and ate the meat on the spot, without first draining the blood (a violation of the sacred dietary laws ([[Kashrut]] or Kosher) of the Israelites, which demanded that blood should never be consumed).
The people wanted to continue to pursue the Philistines by night, but the priest said they should consult God for advice. According to the text, God was silent, and Saul, deciding that someone must therefore have sinned, used [[cleromancy]] to find the guilty party, Jonathan. Saul decides that Jonathan should die for his violation of Saul's rash vow, but the commanders of the Israelite army prevent Saul from doing this, as Jonathan had in their view brought them victory over the Philistines.
==Rejection==
According to the text as it stands, Samuel had told Saul to wait for him for seven days before attacking, but as Samuel did not arrive within the appointed time and the Israelites became restless, Saul started preparing for battle by offering sacrifices; when Samuel does finally arrive he criticises Saul for not waiting and curses him to fall from God's favour. Samuel offers no explanation or apology for not arriving when promised, and accepts no responsibility for the loss of faith because of this by the Israelite Army.
After the battle with the Philistines was over, the text describes Samuel as having instructed Saul to kill all the [[Amalekite]]s, in accordance with the [[613 mitzvot|mitzvah]] to do so. Having forewarned the [[Kenite]]s living among the Amalekites to leave, Saul went to war and won against the Amalekites, but only killed all the babies, women, children, poor quality livestock and men, leaving alive the king and best livestock.
When Samuel finds out that Saul has not killed them all, he becomes angry and launches into a long and bitter [[:Wiktionary:EN:diatribe|diatribe]] about how God regretted making Saul king, since Saul is disobedient. When Samuel turns away, Saul grabs Samuel by his clothes tearing a small part of them off, which Samuel states is a prophecy about what would happen to Saul's kingdom. Samuel then commands that the Amalekite king (who, like all other Amalekite kings in the Hebrew Bible, is named [[Agag]]) should be brought forth. Samuel proceeds to kill the Amalekite himself and makes a final departure.
According to textual critics, both the earlier passage about Saul's impatience (1 Samuel 13:7b-15a) and the later narrative of the Amalekite war (1 Samuel 15) are later redactions of the text that belong together. These are both designed to justify the later fate of Saul and division in his kingdom, when Saul had seemingly been divinely chosen to be king, and simultaneously portray ancient Israel as more of a [[theocracy]] than it would otherwise have appeared to be, making a king appear to take orders from a prophet.{{Fact|date=April 2008}}
==David's introduction==
[[Image:Rembrandt Harmensz. van Rijn 030.jpg|thumb|right|David Plays the Harp for Saul, by [[Rembrandt van Rijn]], c. 1658.]]
It is at this point that [[David]], a son of [[Yishai]], from the [[tribe of Yehudah]], enters the story. According to the narrative, David comes to prominence on three occasions:
* (1 Samuel 16:1-13) Samuel is surreptitiously sent by God to Yishai. Pretending to simply be offering a sacrifice in the vicinity, Samuel includes Yishai among the invited guests. Dining together, Yishai's sons are brought one by one to Samuel, each time being rejected by him; running out of sons, Yishai sends for David, the youngest, who was tending sheep. When brought to Samuel, David is anointed by him in front of his other brothers.
* (1 Samuel 16:14-23) Shaul is troubled by an evil spirit sent by God (some translations euphemistically just describe God not preventing an evil spirit from troubling Shaul{{Fact|date=April 2008}}). Shaul requests soothing music, and a servant recommends David the son of Yishai, who is renowned as a skillful harpist and soldier. When word of Saul's needs reach Yishai, he sends David, who had been looking after a flock, and David is appointed as Shaul's armour bearer. David remains at court playing the harp as needed by Shaul to calm his moods.
* (1 Samuel 17:1-18:5) The Philistines return with an army to attack Israel, but, having amassed on a hillside opposite to the Israelite forces, suggest that to save effort and lives on both sides, it would be better to have a [[proxy war|proxy combat]] between their champion, a [[Rephaim]] from [[Gath (city)|Gath]] named [[Goliath]], and someone of Saul's choosing. David, a young shepherd boy, happens to be delivering food to his three eldest brothers, who are in the Israelite army, at the time that the challenge is made. David, who is somewhat cocksure, talks to the nearby soldiers mocking the Philistines, but is told off by his brothers for doing so. David's speech is overheard and reported to Shaul, who does not know David, but summons David, and on hearing David's views decides to kit him out with his (Saul's) own armour. Shaul then appoints David as his champion, and David slays Goliath with a mere shot from a [[Sling (weapon)|sling]], which hits him in the eyes. Goliath falls forward, defeated,
Textual scholars see these three narratives as coming from three distinct sources, the first, in which David is anointed, being a late redaction into the text so as to portray David as having been divinely appointed, and to insert a prophet into the role of [[kingmaker]], to be more suggestive of theocracy. The second narrative, which mocks Saul as being afflicted by an evil spirit, is thought to come from the ''republican source''.
[[Image:Sennacherib sling.jpg|thumb|Assyrian warriors armed with slings from the palace of [[Sennacherib]], 7th century BCE]]
The third narrative, which is the most famous, is thought to come from the ''monarchical source''. It sits uneasily with the second; David, a renowned warrior who has just been appointed in court as Shaul's armour bearer (narrative 2), is very shortly afterwards an unknown unarmoured young shepherd boy delivering food to his brothers (narrative 3). narrative three here is not correct. According to 1 samuel 17 verse 15 states "But David occasionaly went and returned from saul to feed his fathers sheep at Bethleham." No wehe in the chapter does it refer to Saul not knowing David in the run up to fight with Goliath. There is no attempt tosmooth over any difficulties here. An attempt to smooth over elements of these ''difficulties'' of the [[masoretic text]] appears to have been made by the [[Septuagint]], which excludes the passages referring to David delivering food to his brothers, and Saul not having known him (specifically 17:12-31, 17:41, 17:50, 17:55-18:5) - these passages are marked with brackets in some translations.
The third narrative also sits uneasily with 2 Samuel 21:19, which says that [[Elchanon]], a soldier working for David, slew Golias (a few translations smooth over this by claiming that Elchanon slew a ''brother'' of Goliath{{Fact|date=April 2008}}). Scholars of biblical criticism generally consider the older tradition to be the one in which Elhanen slew Goliath, the tradition in which it was David, and in which it was the reason for defeat of the entire Philistine army, coming into existence to make David appear even more skilled/historically important than he actually was in reality. The use of a slingshot to cause Golias's death is not as remarkable as it at first seems; many soldiers in the ancient near east were equipped with slings as their main weapon. For example, there are several [[Assyria]]n carvings of their use as of the 7th century BCE.
==Saul's love with Glory==
[[Image:Saul Throws Spear at David by George Tinworth.png|300px|thumbnail|right|"Saul Throws Spear at David" by George Tinworth]]
In the text, after David is introduced at court, Jonathan becomes extremely ''fond'' of him, to the extent of ''loving him as himself'', and stripping naked (or nearly naked) in front of him (1 Samuel 18:4) to give his military clothes to David. After David returns from killing Goliath, the women heap praise upon him, and refer to him as a greater military hero than Saul, driving Saul to jealousy, fearing that David constituted a rival to the throne.
Another day, while David is playing the harp, Saul, possessed by an evil spirit, throws a spear at him but misses on two occasions. Saul resolves to remove David from the court and appoints him an officer, but David becomes increasingly successful, making Saul more resentful of him. In return for being his champion, Saul offers to marry his daughter, Merob, to David, but David turns the offer down claiming to be too humble and Merob is married to another man instead. Another daughter, [[Michal]], falls in love with David, so Saul repeats the offer to David with Michal, but again David turns it down claiming to be too poor; Saul persuades David that the [[bride price]] would only be 100 [[foreskin]]s from the Philistines, hoping that David would be killed trying to achieve this. David obtains 200 foreskins and is consequently married to Michal.
The narrative continues as Saul plots against David, but Jonathan dissuades Saul from this course of action, and tells David of it. Saul then tries to have David killed during the night, but Michal helps him escape and tricks his pursuers by using a household idol to make it seem that David is still in bed. David flees to Jonathan, who wasn't living near Saul. Jonathan agrees to return to Saul and discover his ultimate intent. While dining with Saul, Jonathan pretends that David has been called away to his brothers, but Saul sees through this and castigates Jonathan for being the ''companion'' of David, and it becomes clear that Saul wants David dead. The next day, Jonathan meets with David and tells him Saul's intent, and the two friends say their goodbyes, as David flees into the country. Saul later marries Michal to another man instead of David.
Saul is later informed by an [[Edom]]ite named [[Doeg the Edomite|Doeg]] that Ahimelech assisted David. A henchman is sought to kill Ahimelech and the other priests of Nob. None of Saul's henchmen is willing to do this, so Doeg offers to do it instead, killing 85 priests. Saul also kills every man, woman and child living in Nob.
David had already left Nob by this point and had amassed about 400 disaffected men including a group of outlaws. With these men David launched an attack on the Philistines at [[Keilahhe]]. Saul realised he could trap David and his men inside the city and besiege it. However, David hears about this, and having received divine council (via the [[Ephod]]), finds that the citizens of Keilah would betray him to Saul, decides to leave and flees to [[Ziph]]. Saul discovers this and pursues David on two occasions:
*Some of the inhabitants of Ziph betray David's location to Saul, but David hears about it and flees with his men to [[Maon]]. Saul follows David, but while Saul travels along one side of the gorge, David travels along the other, and Saul is forced to break off pursuit when the Philistines invade. This is supposedly how the place became known as the ''gorge of divisions''. [[David]] hides in the caves at [[Engedi]] and after fighting the Philistines, Saul returns to Engedi to attack him. Saul eventually enters the cave in which David had been hiding, but as David was in the darkest recesses Saul doesn't spot him. David swipes at Saul and cuts off part of his garment, but restrains himself and his associates from going further due to a [[taboo]] against killing an anointed king. David then leaves the cave, revealing himself to Saul, and gives a speech that persuades Saul to reconcile.
*On the second occasion Saul returns to Ziph with his men. When David hears of this he sneaks into Saul's camp by night, and thrusts his spear into the ground near where Saul was sleeping. David prevents his associates from killing Saul due to a taboo against killing an anointed king, and merely steals Saul's spear and water jug. The next day, David stands at the top of a slope opposite to Saul's camp, and shouts that he had been in Saul's camp the previous night (using the spear and jug as proof). David then gives a speech that persuades Saul to reconcile with David, and the two make an oath not to harm one another.
According to textual scholars, this narrative is the result of the splicing together of two earlier narratives - the ''republican source'' and the ''monarchical source''; the ''republican source'' being responsible for the passages involving Jonathan, the first pursuit to Ziph and the first reconciliation; the ''monarchical source'' being responsible for the passages involving Michal, Nob, the second pursuit to Ziph and the second reconciliation. Michal essentially plays the same role in the ''monarchical source'' as Jonathan does in the ''republican source'' - as David's protector in Saul's court.
Both narratives are interesting to scholars of biblical criticism, who, for example, view the republican source as having incorporated a [[folk etymology]] for the ''gorge of divisions'' into the narrative. The ''monarchical source'' mentioning a ''household idol'' is of interest as it indicates that such things existed and were not regarded as inappropriate in early [[Yahweh]]-religion; archeology confirms a large number of household idols existed in early Israel, particularly statues of [[Asherah]], Yahweh's wife (according to inscriptions on a number of surviving Asherah statues).
David's relationship with Jonathan, and David's subsequent flight, is seen by some as being an [[eponym]]-type narrative, in which nations are treated as people - David representing the [[Kingdom of Judah]] and Jonathan representing the ''[[Hebrews]]'' (who the text of the books of Samuel appears to treat as distinct from Israel or Judah). David's 400 strong army thus would constitute the army of Judah (compare Saul's 600 strong army of Israel), while Jonathan's visits and association with David reflects an alliance between the Hebrews and Judah which became more important than the alliance between the Hebrews and Israel. In essence the narrative of David's flight and reconciliation with Saul becomes one of a rebellion by Judah, assisted by the Hebrews, that eventually became an uneasy truce.
==Is Saul among the prophets?==
The phrase ''is Saul among the prophets'', is mentioned by the text in a way that suggests it was a popular phrase or [[proverb]] in later Israelite culture, perhaps in a similar way to ''is the Pope a Catholic''. It is given an etymology on two separate occasions:
* (1 Samuel 10:11 etc.) Having been anointed by Samuel, Saul is told of signs he will receive to know that he has been divinely appointed. The last of these signs is that Saul will be met by an ecstatic group of prophets leaving a ''high place'' and playing music on [[lyre]], [[tambourine]], and [[flute]]s. The signs come true (though the text skips the first two, suggesting that a portion of the text has been lost, or edited out for some reason), and Saul joins the ecstatic prophets, hence the phrase.
* (1 Samuel 19:24 etc.) Saul sends men to pursue David, but when the men meet a group of ecstatic prophets playing music on [[lyre]], [[tambourine]], and [[flute]], they become overcome with a ''prophetic state'' and join in. Saul sends more men, but they too join the prophets. Eventually Saul himself goes, and also joins the prophets, hence the phrase.
According to textual criticism, the reason for these two quite different explanations is that they come from two different sources - the first from the ''monarchical source'', which portrays the phrase as casting Saul in a positive light, while the second is considered to come from the ''republican source'', and suggests the phrase was a mockery of Saul. Which of these is the true origin of the phrase, or whether another explanation is the genuine one, is unknown.
==Battle of Gilboa==
[[Image:Bataille de Gelboé.jpg|thumb|right|The Battle of Gilboa, by [[Jean Fouquet]]]]
Despite the oath(s) of reconciliation, the biblical text states that David felt insecure, and so made an alliance with the Philistines, becoming their [[vassal]]. Emboldened by this, the Philistines prepared to attack Israel, and Saul led out his army to face them at [[Gilboa]], but before the battle decided to secretly consult the [[witch of Endor]] for advice. The witch, unaware of who he is, reminds Saul that the king (i.e. Saul himself) had made witchery a [[capital punishment|capital offence]], but after being assured that Saul wouldn't harm her, the witch conjures up the ghost of [[Samuel (Bible)|Samuel]]. Samuel's ghost tells Saul that he would lose the battle and his life.
Broken in spirit, Saul returns to face the enemy, and the Israelites are duly defeated. To escape the ignominy of capture, Saul asks his armour bearer to kill him, but is forced to commit [[suicide]] by falling on his sword when the armour bearer refuses. An [[Amalekite]] then claims to have killed Saul, and when the Amalekite tells David, David orders the Amalekite to be put to death. The body of Saul, with those of his sons, was fastened to the wall of Beth-shan, and his armor was hung up in the house of Ashtaroth. The inhabitants of Jabesh-gilead (the scene of Saul's first victory) rescue the bodies and take them to Jabesh-gilead, where they burn them, and bury the ashes.
==Classical Rabbinical views==
Two opposing views of Saul are found in classical rabbinical literature. One is based on the [[reverse logic]] that punishment is a proof of guilt, and therefore seeks to rob Saul of any halo which might surround him; typically this view is similar to the ''republican source''. The passage referring to Saul as ''a choice young man, and goodly'' (1 Samuel 9:2) is in this view interpreted as meaning that Saul was not good in every respect, but ''goodly'' only with respect to his personal appearance (Num. Rashi 9:28). According to this view, Saul is only a ''weak branch'' (Gen. Rashi 25:3), owing his kingship not to his own merits, but rather to his grandfather, who had been accustomed to light the streets for those who went to the ''bet ha-midrash'', and had received as his reward the promise that one of his grandsons should sit upon the throne (Lev. Rashi 9:2).
The second view of Saul makes him appear in the most favourable light as man, as hero, and as king. This view is similar to that of the ''monarchical source''. In this view it was on account of his modesty that he did not reveal the fact that he had been anointed king (1 Samuel 10:16; Meg. 13b); and he was extraordinarily upright as well as perfectly just. Nor was there any one more pious than he (M. Ḳ. 16b; Ex. Rashi 30:12); for when he ascended the throne he was as pure as a child, and had never committed sin (Yoma 22b). He was marvelously handsome; and the maidens who told him concerning Samuel (cf 1 Samuel 9:11-13) talked so long with him that they might observe his beauty the more (Ber. 48b). In war he was able to march 120 miles without rest. When he received the command to smite Amalek (1 Samuel 15:3), Saul said: ''For one found slain the [[Torah]] requires a [[sin offering]] [Deuteronomy 21:1-9]; and here so many shall be slain. If the old have sinned, why should the young suffer; and if men have been guilty, why should the cattle be destroyed?'' It was this mildness that cost him his crown (Yoma 22b; Num. Rashi 1:10) —the fact that he was merciful even to his enemies, being indulgent to rebels themselves, and frequently waiving the homage due to him. But if his mercy toward a foe was a sin, it was his only one; and it was his misfortune that it was reckoned against him, while David, although he had committed much iniquity, was so favored that it was not remembered to his injury (Yoma 22b; M. Ḳ 16b, and Rashi ad loc.). In many other respects Saul was far superior to David, e.g., in having only one concubine, while David had many. Saul expended his own substance for the war, and although he knew that he and his sons would fall in battle, he nevertheless went boldly forward, while David heeded the wish of his soldiers not to go to war in person (2 Samuel 21:17; Lev. Rashi 26:7; Yalḳ., Sam. 138).
According to the Rabbis, Saul ate his food with due regard for the rules of [[ritual impurity|ceremonial purity]] prescribed for the sacrifice (Yalḳ., l.c.), and taught the people how they should slay cattle (cf 1 Samuel 14:34). As a reward for this, God himself gave Saul a sword on the day of battle, since no other sword suitable for him was found (ibid 13:22). Saul's attitude toward David finds its excuse in the fact that his courtiers were all tale-bearers, and slandered David to him (Deut. Rashi 5:10); and in like manner he was incited by Doeg against the priests of Nob (1 Samuel 22:16-19; Yalḳ., Sam. 131) - this act was forgiven him, however, and a heavenly voice (''bat ḳol'') was heard, proclaiming: ''Saul is the chosen one of God'' (Ber. 12b). His anger at the Gibeonites (2 Samuel 21:2) was not personal hatred, but was induced by zeal for the welfare of Israel (Num. Rashi 8:4). The fact that he made his daughter remarry (1 Samuel 25:44), finds its explanation in his (Saul's) view that her betrothal to David had been gained by false pretenses, and was therefore invalid (Sanhedrin 19b). During the lifetime of Saul there was no idolatry in Israel. The famine in the reign of David (cf 2 Samuel 21:1) was to punish the people, because they had not accorded Saul the proper honours at his burial (Num. Rashi 8:4). In [[Sheol]], Saul dwells with Samuel, which is a proof that all has been forgiven him ('Er. 53b).
==Old Testament scholars view==
Two opposing viewpoints exist regarding Saul's visit with the [[witch of Endor]]. Some scholars{{who?}} believe that God miraculously intervened and Saul spoke to Samuel himself. Other scholars{{who?}} believe that the encounter with the witch was a demonic manifestation of transforming itself to appear to be Samuel (Isaiah 5:11). Regarding Saul's salvation, many believe that God's mercy was taken away from him because of his disobedience and refusal to repent (1 Samuel 13:13-14).
==References==
*[[Wellhausen]], ''Der Text der Bücher Samuelis''
*K. Budde, ''Die Bücher Richter und Samuel'', 1890, pp. 167-276;
*S. R. Driver, ''Notes on the Hebrew Text of the Books of Samuel'', 1890;
*T. K. Cheyne, Aids to the Devout Study of Criticism, 1892, pp. 1-126;
*H. P. Smith, ''Old Testament History'', 1903, ch. vii.;
*Cheyne and Black, ''Encyclopedia Biblica''
==Notes==
{{reflist}}
==See also==
*[[Islamic view of Saul]]
== External links ==
*[http://www.moshereiss.org/articles/23_samuel.htm SAMUEL AND SAUL: A NEGATIVE SYMBIOSIS by Rabbi Moshe Reiss]
<!-- Check the Wikipedia entries! Ish-bosheth did not rule the Northern Kingdom of Israel. The Kingdom did not split until after King Solomon's reign! Ish-bosheth ruled the United Kingdom, and was **succeeded** by King David. Check the corresponding Wikipedia entries. -->
{{start}}
{{s-hou|[[Saul|House of Saul]]|||||[[Tribe of Benjamin]]|name=Saul of the United Kingdom of Israel & Judah}}
{{s-reg|}}
{{s-new|rows=2|reason=Anointed king to<br>replace Judge [[Samuel (biblical figure)|Samuel]]}}
{{s-ttl|rows=2|title=[[United Monarchy|King of the United Kingdom<br>of Israel and Judah]]|years=<small> </small> 1047 BC – 1007 BC<br><small>}}
{{s-aft|after=[[Ish-bosheth]] <br>}}
{{end}}
{{Prophets of the Tanakh}}
{{JewishEncyclopedia|article=Saul|url=http://www.jewishencyclopedia.com/view.jsp?artid=275&letter=S|author=[[Joseph Jacobs]], [[Ira Maurice Price]], [[Isidore Singer]], and [[Jacob Zallel Lauterbach]]}}
[[Category:11th century BC people]]
[[Category:Kings of ancient Israel]]
[[Category:Hebrew Bible people]]
[[Category:Prophets in Christianity]]
[[Category:Military personnel who committed suicide]]
[[ar:شاول الملك]]
[[be:Саул, цар ізраільска-іудзейскі]]
[[ca:Saül]]
[[da:Kong Saul]]
[[de:Saul]]
[[fr:Saül (Bible)]]
[[ko:사울 왕]]
[[id:Saul]]
[[it:Saul]]
[[he:שאול המלך]]
[[la:Saul (Rex)]]
[[ms:Saul]]
[[nl:Saul]]
[[ja:サウル]]
[[no:Saul]]
[[pl:Saul (król Izraela)]]
[[pt:Saul (rei)]]
[[ro:Saul]]
[[ru:Саул]]
[[sk:Saul (kráľ Izraela)]]
[[fi:Saul]]
[[sv:Saul]]
[[zh:掃羅王]]