1
1Sa 10:1-27.
英文原文
1Sa 10:1-27.
SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS.
1. Then Samuel took a vial of oil--This was the ancient
(Jud 9:8)
ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet
(1Sa 16:13),
which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration
(2Sa 2:4; 5:3)
was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed
(1Ki 1:39; 2Ki 11:12; 23:30; 2Ch 23:11).
kissed him--This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king
(Ps 2:12).
2
無標題
2. 你今日離開我之後——這些關於路上將遇見之事的具體預言，其數目之多和細節之詳，足以引人注意，目的是要堅固掃羅對撒母耳先知身分的信賴，引導他完全相信那啟示給他的就是神的話。
拉結的墳墓——在伯利恆附近（見論
Ge 35:16)。
泄撒——即瑣拉，今日的Bet-jala，在那城附近。
英文原文
2. When thou art departed from me to-day--The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.
Rachel's sepulchre--near Beth-lehem (see on
Ge 35:16).
Zelzah--or Zelah, now Bet-jalah, in the neighborhood of that town.
3
無標題
3節. 平原. 或作「他泊的橡樹」，非指那座名山，因那山相距甚遠。
有三個人上伯特利去朝見神. 似乎是要在約櫃和會幕尚無定所、神也尚未宣告要揀選之永久之地的時候，在那裡獻祭。山羊羔是為獻祭，餅是為供物，酒是為澆奠。
英文原文
3. the plain--or, "the oak of Tabor," not the celebrated mount, for that was far distant.
three men going up to God to Beth-el--apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.
5
無標題
5節. 神的山. 大概是迦巴
(1Sa 13:3)， 因那裏設有先知學校而得名。先知們的一群，無疑是這所學校的學員；這所學校大概由撒母耳創辦，所授主要科目是律法的知識，以及帶有樂器的詩篇頌唱，此處及
(1Ch 25:1, 7) 稱之為「說預言」。
英文原文
5. the hill of God--probably Geba
(1Sa 13:3),
so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in
1Ch 25:1, 7).
6
無標題
6. 耶和華的靈必大大感動你——字面作「衝到你身上」，突然賜你能力和性情，以遠超過你以往品格和習慣的方式行事；你將不再是一個農夫的純樸、無知和膽怯，而是展現出配得王子的活力、智慧和寬宏。
英文原文
6. the Spirit of the Lord will come upon thee--literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.
8
無標題
8. 你要先下到吉甲去——據 JOSEPHUS 所述，這是掃羅在先知與他存活期間當遵守的常規；在每一個重大危機之時，例如敵人入侵本國，他應前往吉甲，在那裡停留七日，以使約旦河兩岸的各支派有時間聚集，也讓撒母耳得以到達。
英文原文
8. thou shalt go down before me to Gilgal--This, according to JOSEPHUS, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.
9
無標題
9-11. 掃羛轉身離別撒母耳，神就賜他一個新心——在撒母耳的話以及這些記號成就的影響下，掃羛對承擔這艱巨職任的勉強被克服了。前兩個記號
[1Sa 10:7, 8]
的成就被略過，但第三個特別被描述。一個人，雖然更適合照管他父親的牛群而非參與年輕先知們的聖潔操練——一個沒有受過任何事先教導、沒有任何已知天賦的人，卻熱切地進入那神聖樂團的靈，並熟練地伴隨其旋律——這樣的奇事引發了那句俗語：「掃羅也列在先知中嗎？」（見
1Sa 19:24)。
先知的靈臨到了他；對掃羛而言，這是對向他說出之神話語真實性的個人而經歷性的證據，正如歸信基督的人在福音使人成聖的大能中親身經歷一樣。
英文原文
9-11. when he had turned his back to go from Samuel, God gave him another heart--Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs
[1Sa 10:7, 8]
is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father's cattle than to take part in the sacred exercises of the young prophets--a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see
1Sa 19:24).
The prophetic spirit had come upon him; and to Saul it was as personal and experimental an evidence of the truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.
12
無標題
12. 這些人的父親是誰呢？——七十士譯本讀作「他的父親是誰？」指掃羛是基士的兒子。
英文原文
12. But who is their father?--The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.
17
無標題
17-25. 撒母耳將百姓召聚了……在米斯巴——希伯崙附近的一座如柱狀的山丘，高五百英尺。以色列的全國大會在那裡舉行。立王的日子既已指定，撒母耳在責備百姓棄絕神的制度、以自己的制度取代之後，便進行新王的提名。由於這項任命必須在神的指導和控制之下，因此決定藉著神蹟性的掣籤來作出，支派、家族和個人依次被略過，直到掃羛被選出。他的隱藏必是出於天生的謙遜，或是在此情形下的突發緊張。當他被拉到眾人面前時，人們看到他具有粗野民族在其君主中所期望的一切身體優勢；這些優勢的展現也為這位王子贏得了撒母耳的好評。然而在全國的熱情之中，先知深厚的敬虔和真誠的愛國心也注意解釋「國度的律法」，即王的權利和特權，以及它們所當受的限制；為了使這憲法以應有的莊嚴被批准，這個憲法君主制的憲章被記錄下來，存放在「耶和華面前」，即交由祭司保管，與國家最神聖的檔案一同存放。
英文原文
17-25. Samuel called the people together . . . at Mizpeh--a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.
26
無標題
26. 掃羅也往基比亞回家去——靠近迦巴。這是他的住所（見
Jud 20:20），
位於耶路撒冷以北约五哩之處。
……有一群心蒙神感動的人也跟了他去——他們敬畏神，將效忠君王視為良心的本分。他們與「比利亞的兒子」（無賴之徒）恰成對比。
英文原文
26. And Saul also went home to Gibeah--near Geba. This was his place of residence (see
Jud 20:20),
about five miles north of Jerusalem.
there went . . . a band of men, whose hearts God had touched--who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."
27
無標題
27. 但有些匪徒說：這人怎能救我們呢？他們就藐視他，沒有送他禮物——在東方國家，君主的尊嚴和王室的排場，不是靠固定的稅率來維持，而是靠王國各地官員和富戶在某些季節所獻的禮物，按各人的力量，並依慣例登記的價值。掃羅的反對者所扣留的就是這種貢物，因為缺少了這些，掃羅一時無法建立王家的體制。但他「等待時機」，以極大的審慎和寬宏忍受了這個侮辱，這在他執政初期起了很大的作用。
英文原文
27. the children of Belial said, How shall this man save us? And they despised him, and brought him no presents--In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.
撒上10:1-27。
撒母耳膏掃羅，並藉著預言三個兆頭來堅固他。
1. 撒母耳就拿一瓶膏油——這是希伯來人及其他東方民族古代
(Jud 9:8)
的就職典禮。但登王位有兩次受膏：一次是私下由先知
(1Sa 16:13)
進行的，旨在作先知性的暗示，指出將獲此崇高尊位的人——更公開而正式的就職
(2Sa 2:4; 5:3)
則由大祭司主持，或許用聖膏油，但這一點不確定。一個王朝的開創者如此受膏，他的繼承人卻不然，除非繼承有爭議
(1Ki 1:39； 2Ki 11:12; 23:30； 2Ch 23:11)。
與他親嘴——這一禮節，如伴隨的話所解釋的，是一種恭敬的效忠之舉，是對新王的祝賀
(Ps 2:12)。