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Saul's guilt was described in the selection of words for his action: disobedience (verse 19), doing evil (verse 19), rebellion (verse 23), stubbornness (verse 23), rejection of God's word (verse 23), as Saul admitted himself that what he did was a sin and transgression (verse 24). [15]
David elaborated in his speech (verses 8–15) that instead of taking vengeance on Saul (for 'treating him like an insignificant dog or flea'), he duly acknowledged Saul's position as a God-chosen king (verse 8) while entrusted vengeance to God (verse 12). [15] Another similar account of sparing Saul's life is found in 26:1–25. [15]
The lot fell to the king's family and specifically with Jonathan. Although Jonathan and Saul were willing to accept the verdict, the Israel soldiers insisted to spare Jonathan's life (verse 44). The account closes with a more positive note on Saul as a successful leader (verses 47–48) and the head of a household (verses 49–51). [29]
One major emphasis in this chapter is on the disobedience of Saul, which affects the future of his kingship (verse 13, cf. 12:14). [10] Saul's failure to follow God's instruction through Samuel had doomed his dynasty and God chose another king who would obey. [10] Thus, this chapter contains the first prediction of David to be the king of ...
Saul's attitude toward David was excused by arguing that his courtiers were all tale-bearers, and slandered David to him; [81] and in like manner he was incited by Doeg against the priests of Nob [82] —this act was forgiven him, however, and a heavenly voice was heard, proclaiming: "Saul is the chosen one of God". [83]
Saul feared David (verses 12, 15, 29) as Saul acknowledged that God was with David, whereas God had abandoned Saul (verse 12). [5] Since then, a prominent theme appears in which Saul was thwarted in all his plans to hurt David, while for David each attempt became an opportunity to further his triumph (verses 14, 30).
Jabesh-Gileadites recover the bodies of Saul and his sons, Gustave Doré. The men of Jabesh-gilead, remembering Saul's action on their behalf (1 Samuel 11:1–13), came to take the bodies of Saul and his sons for cremation and burial, a more honorable treatment than that of the Philistines to the bodies of Saul and his sons. [17] [18]
In Judaism and Christianity, the tree of life (Hebrew: עֵץ הַחַיִּים, romanized: ‘ēṣ haḥayyīm; Latin: Lignum vitae) [1] is first described in chapter 2, verse 9 of the Book of Genesis as being "in the midst of the Garden of Eden" with the tree of the knowledge of good and evil (עֵץ הַדַּעַת טוֹב וָרָע; Lignum scientiae boni et mali).