5<\/strong>. the hill of God<\/em> ] Or, Gibeah of God.<\/strong> Gibeah<\/em> is the term used to denote ‘the bald rounded hills of central Palestine.’ This eminence was distinguished as Gibeah of God<\/em>, or God’s hill<\/em>, from the place of worship on its summit. It is probably to be identified with ( a<\/em>) Gibeah of Benjamin<\/em>, which was a place of considerable importance (Jdg 19:20<\/span>, compare 1Sa 13:2<\/span>, &c.); and ( b<\/em>) Gibeah of saul<\/em>, saul’s residence (1Sa 10:26<\/span>, 1Sa 11:4<\/span>). Its site is supposed by Dr Robinson to be the conspicuous hill called Tell el Fl<\/em> ( hill of the bean<\/em>), about 3 miles N. of Jerusalem; but Lieut. Conder inclines to the view that Saul’s city was Geba<\/em>, and that the district round<\/em> was first called Gibeah of Benjamin<\/em>, afterwards Gibeah of Saul<\/em>. Tent Work<\/em>, II. 111. Geba<\/em> is no doubt to be identified with Jeba<\/em>, about 3 miles N. E. of Tell el Fl<\/em>.<\/p>\n the garrison of the Philistines<\/em> ] A military post established by the Philistines to maintain their hold upon the Israelites. See note on 1Sa 7:14<\/span>. Cp. 1Sa 13:3-4<\/span> and 2Sa 8:6<\/span>; 2Sa 8:14<\/span>. The word has been otherwise explained to mean ( a<\/em>) a pillar<\/em>, set up to mark the Philistine conquest, or ( b<\/em>) an officer<\/em> for the collection of taxes; but 1Ch 11:16<\/span> seems to require the sense “ garrison<\/em>.”<\/p>\n a company of prophets<\/em> ] A band of the organized society of prophets established by Samuel. See Introd. p. 33, and cp. 1Sa 19:20<\/span>.<\/p>\n and they shall prophesy<\/em> ] Better, prophesying.<\/strong> The word has nothing to do with prediction<\/em> here, but denotes the expression of religious feeling under the influence of inspiration in hymns and otherwise. See the notes on 1Sa 9:9<\/span> and 1Sa 18:10<\/span>. In 1Ch 25:1-3<\/span> the word is used of chanting<\/em> psalms and set services. Such a procession of prophets was naturally accompanied by musical instruments. Cp. Exo 15:20<\/span>; 1Ch 13:8<\/span>; 2Ki 3:15<\/span>. The psaltery (Heb. nebel<\/em>) and harp (Heb. kinnr<\/em>) were stringed instruments, the exact form of which is unknown: the tabret or timbrel (Heb. tph<\/em>) was a tambourine or hand drum: the pipe (Heb. chll<\/em>) a kind of flute.<\/p>\n Hill of God – <\/B>Rather, Gibeah of God, and so in 1Sa 10:10<\/span>. Two things are clear; one that Saul had got home when he got to Gibeah of God, for there he found his uncle, and no further journeying is so much as hinted at, and the same word Gibeah describes his home at 1Sa 10:26<\/span>. The other that there was a high place at Gibeah just above the city, from which he met the company of prophets coming down. Hence, it is obvious to conclude that the name Gibeah of God (which occurs nowhere else) was sometimes given to Gibeah of Saul on account of the worship on its high place, or, possibly, that the name Gibeah of God described the whole hill on a part of which the city Gibeah stood.<\/P> Where is the garrison of the Philistines – <\/B>It seems strange that Samuel should give this description of Gibeah to Saul, who must have been so well acquainted with it. Possibly they may be explanatory words inserted by the narrator with reference to 1Sa 13:2<\/span>.<\/P> Musical instruments were the accompaniments of the prophetic song 1Ch 13:8<\/U><\/span>; 1Ch 25:3<\/span>. The Psaltery is a kind of lyre with ten strings, in the shape of an earthen wine bottle (<\/span> nebel<\/I>, whence <\/SPAN><\/span> nabla<\/I>) which was something like a sugar-loaf or a delta. The tabret is a kind of drum or tambourine, or timbrel, usually played by dancing women (Exo 15:20<\/span>; Jdg 11:34<\/span>. Compare Jer 31:4<\/span>). The pipe <\/span> chalyl<\/I>, literally the bored or pierced instrument) is a kind of flute used on occasions of joy and mirth Isa 5:12<\/span>; 1Ki 1:40<\/span>; Psa 68:25<\/span>. The harp <\/span> knnor<\/I>, whence the Greek <\/SPAN><\/span> kinura was a stringed instrument, and that played upon by David 1Sa 16:16<\/span>; 1Sa 19:9<\/span>; Psa 43:4<\/span>; Psa 57:8<\/span>.<\/P> <\/p>\n Verse 5<\/span>. The hill of God<\/B><\/I>] The Targum says, “The hill on which the ark of the Lord was<\/I>. Calmet supposes it to be a height near Gibeah.<\/P> <\/P> The garrison of the Philistines<\/B><\/I>] Probably they kept a watch on the top of this hill, with a company of soldiers to keep the country in check.<\/P> <\/P> A company of prophets<\/B><\/I>] A company of scribes, says the Targum. Probably the scholars of the prophets; for the prophets seem to have been the only accredited teachers, at particular times, in Israel; and at this time there does not appear to have been any other prophet besides Samuel in this quarter. Probably the teacher of this school was not an inspired man, but one acting under the direction of Samuel. Mr. Harmer thinks that the following custom among the Mohammedans greatly illustrates this obscure place: “When the children have gone through the Koran, their relations borrow a fine horse and furniture, and carry them about the town<\/I> in procession<\/I>, with the book in their hand, the rest of their companions<\/I> following, and all sorts of music of the country going before. Dr. Shaw, in p. 195, mentions the same custom; adding the acclamations<\/I> of their school-fellows<\/I>, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor’s silence; especially as it relates to another part of Barbary, and is given us by those who resided some years in that country. The doctor makes no use of this circumstance relating to the education of youth in Barbary; but the account of the procession above given seems to be a lively comment on that ancient Jewish custom mentioned in these verses. That the word prophet<\/I> often signifies sons<\/I> or scholars<\/I> of the prophets, and that prophesying<\/I> often implies singing<\/I>, has been already remarked; but no author that I know of has given any account of the nature of this procession, or its design. We are sometimes told that high places<\/I> were used for sacrifices; and in one case music<\/I>, it is certain, played before them when they went up to worship, Isa 30:29<\/span>. But did they not also return from sacrifice with it? We are told that music was used by the prophets to calm and compose them, and to invite the Divine influences; which is indeed very true. But is it to the purpose? Did they go forth in this manner from their college<\/I> into the noise<\/I> and interruptions<\/I> of the world, to call down the prophetic impulse? But if we consider them as a company of the sons of the prophets<\/I>, going in procession with songs of praise<\/I> and music<\/I> playing before them, and recollect that it is usual in this day for young scholars to go in procession with acclamations and music, the whole mystery seems to be unravelled. To which may be added, that Saul was to meet them<\/I>, and find himself turned into another man<\/I>; into a man, perhaps, who is instantaneously made as knowing in the law of God as the youth to whom they were doing the above honours, or any of his convoy; which acquaintance with the law of God was very necessary for one who was to judge among his brethren as their king. For this reason the Jewish kings were to write out a copy of the law of God, and read it continually, that they might be perfect masters of it, De 17:18<\/span>; De 17:20<\/span>, which accomplishment some youth had gained whom Saul met with, and who was honoured with the solemnity the sacred historian speaks of, if the customs of South Barbary may be supposed to be explanatory of those of Judea.”<\/P> <\/P> On the word prophet<\/I>, and the general account given here, I shall introduce the following illustrations from another work: –<\/P> <\/P> “The word prophet<\/I> generally conveys the idea of a person so far acquainted with futurity<\/I> as to discern some purpose of the Divine Being relative to his government of the natural and moral world, but which is not sufficiently matured by the economy of Providence to make, as yet, its public appearance among men, and to prophesy<\/I> is usually understood to imply the foretelling<\/I> such an event, the time<\/I> of its appearance, and the place<\/I> of its operation, with some preceding and subsequent circumstances. But that this was the original<\/I> and only meaning<\/I> of the word prophet or prophesy, is very far from being clear. The first place the word occurs in is Ge 20:7<\/span>, where the Lord says of Abraham to Abimelech, He is a prophet<\/I>, ( nabi hu,) and will pray<\/I> ( veyith-pallel, will make earnest intercession) for thee<\/I>. In the common acceptation of the word it is certain Abraham was no<\/I> prophet<\/I>; but here it seems to signify a man well acquainted with the Supreme Being, capable of teaching others in Divine things, and especially a man of prayer <\/I>– one who had great influence with the God he worshipped, and whose intercessions were available in the behalf of others. And in this sense the original word nabi<\/I> is used in several places in the Old Testament.<\/P> <\/P> “It was through inattention to this meaning of the word, which appears to me to be the true, original, and ideal one, that all the commentators and critics that I have met with have been so sadly puzzled with that part of the history of Saul which is related 1Sa 10:9-13<\/span>; 1Sa 19:20-24<\/span>. In these passages the sacred historian represents Saul, who was neither a prophet nor the son of one, associating with the prophets, and prophesying among them<\/I>, to which he was led by the Spirit of the Lord which came upon him<\/I>.<\/P> <\/P> “That this can mean no more here than prayer and supplication<\/I> to God, accompanied probably with edifying hymns<\/I> of praise<\/I> and thanksgiving<\/I>, (for they had instruments of music, 1Sa 10:5<\/span>), needs, in my opinion, little proof. If Saul had prophesied in the common acceptation of the word, it is not likely that we should have been kept absolutely in the dark concerning the subject and design of his predictions, of which, by the way, not one syllable is spoken in the oracles of God. The simple fact seems to have been this: God, who had chosen this man to govern Israel, designed to teach him<\/I> that the Most High alone is the fountain of power, and that by him only kings could reign so as to execute justice properly, and be his ministers for good to the people. To accomplish this gracious purpose, he gave him another heart<\/I> (1Sa 10:9<\/span>) – a disposition totally different from what he had ever before possessed, and taught him to pray<\/I>.<\/P> <\/P> “Coming among the sons of the prophets, on whom the Spirit of the Lord rested, and who were under the instruction of Samuel, (1Sa 19:20<\/span>), while they worshipped God with music and supplication, Saul also was made a partaker of the same Divine influence, and prophesied<\/I>, i.e., made prayer and supplication among them. To see one who did not belong to the prophetic school thus incorporated<\/I> with the prophets, pouring out his soul in prayer and supplication, was an unusual sight, which could not pass unnoticed, especially by those of Saul’s acquaintance who probably knew him in times past to have been as careless and ungodly as themselves, (for it was only now<\/I> he got that other good Spirit from God, a sufficient proof that he had it not before<\/I>.) These companions of his, being unacquainted with that grace which can in a moment influence and change the heart, would, according to an invariable custom, express their astonishment with a sneer: Is SAUL also among the prophets<\/I>? That is, in modern language, ‘Can this man pray<\/I> or preach<\/I>? He whose education has been the same as our own, employed in the same secular offices, and formerly companion with us in what he now affects to call folly and sin? Can such a person be among the prophets?’ Yes, for God may have given him<\/I> a new heart<\/I>; and the Spirit of God<\/I>, whose inspiration alone<\/I> can give sound understanding in sacred things, may have come upon him<\/I> for this very purpose, that he might announce unto you<\/I> the righteousness of the Lord, and speak unto your ruined souls to edification, and to exhortation, and to comfort<\/I>.<\/P> <\/P> “The history of Elijah and the priests of Baal, mentioned in 1Kg 18:17-40<\/span>, throws farther light on this subject. In 1Kg 18:26<\/span> it is said, ‘They (the priests of Baal) took a bullock and dressed it, and called on the name of Baal, from morning to noon, saying, O Baal, hear us! And they leaped upon the altar, and cried aloud, and cut themselves with knives, till the blood gushed out; and they prophesied<\/I> ( vaiyithnabbeu, and they made supplication<\/I>) until the time of the evening sacrifice.’ From the whole context it is plain that earnest, importunate<\/I> prayer<\/I>, is alone what is meant by prophesying<\/I> in this text. See also 1Co 14:3<\/span>.<\/P> <\/P> “And as all the prophets of God, whose principal business it was to instruct the people in the way of righteousness, were men of<\/I> prayer<\/I>, who were continually interceding with God in behalf of those to whom they ministered, the term nabi<\/I> became their proper appellative; and thus a part of their office, intercessors<\/I> for the people<\/I>, might have given rise to that name by which the Spirit of God thought proper in after times to distinguish those whom he sent, not only to pray for<\/I> and instruct the people<\/I>, but also to predict<\/I> those future events which concerned the punishment of the incorrigible and the comfort and exaltation of his own servants.” See a sermon which I have printed on 1Co 14:3<\/span>, entitled, “The Christian Prophet and his Work;” and See Clarke on <\/span>Ge 20:7<\/span><\/span>.<\/P> <\/P> A psaltery<\/B><\/I>] nebel<\/I>. As the word signifies in other places a bottle<\/I> or flagon<\/I>, it was probably something like the utricularia<\/I> tibia<\/I> or BAG-PIPE. It often occurs both with the Greeks and Romans, and was evidently borrowed from the Hebrews<\/I>.<\/P> <\/P> A tabret<\/B><\/I>] toph<\/I>; a sort of drum<\/I> or cymbal<\/I>.<\/P> <\/P> A pipe<\/B><\/I>] chalil<\/I>, from chal, to make a hole<\/I> or opening<\/I>; a sort of pipe, flute, hautboy, clarionet<\/I>, or the like.<\/P> <\/P> A harp<\/B><\/I>] kinnor<\/I>; a stringed instrument similar to our harp, or that on the model of which a harp was formed. On these different instruments I shall have occasion to speak more at large when I come to the Psalms<\/I>.<\/P> <\/p>\n To the hill of God; <\/B>a hill near Geba, or Gibeah of Benjamin, where a garrison of Philistines was, 1Sa 13:3<\/span>, called here the hill of God<\/I>, because it was a place devoted to the service of God; either for sacrifice, this being a high place<\/I>, as it here follows; or for a school or college of prophets. To the city<\/I>, adjoining to that hill. <\/P> A company of prophets:<\/B> by prophets<\/I> here, and in such-like places, he understands persons that did wholly devote themselves to religious studies and exercises, such as preaching, praying, praising of God, &c. For the term of prophesying<\/I> is not only given to the most eminent act of it, viz. foretelling things to come; but also to preaching, as Rom 12:6<\/span>; 1Co 14:31<\/span>,32<\/span>; 1Th 5:20<\/span>, and to the making or singing of psalms or songs of praise to God, as 1Ch 25:1-3<\/span>. And they that wholly attended upon these things are oft called <\/P> sons of the prophets, <\/B>which were commonly combined into companies or colleges, as 2Ki 2:3<\/span>,5<\/span>, that they might more conveniently edify and assist one another in Gods work; which institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things, as 2Ki 2:3<\/span>,5<\/span>. <\/P> From the high place; <\/B>where either their habitation was, or they had now been offering sacrifice. And although they used to perform this following exercise, either in their college, or in the place of their sacrifices; yet now they did it in the descent of the hill, which probably was beside their custom, and therefore more proper for a sign to Saul of a more than ordinary hand of God towards him. <\/P> A psaltery, and a tabret, and a pipe, and a harp, before them; <\/B>such instruments of music being then used by prophets and other persons, for the exhilaration and excitation of their spirits in Gods service. See 2Ki 3:15<\/span>. <\/P> They shall prophesy; <\/B>either sing Gods praises, or speak of the things of God. <\/P> <\/p>\n 5. the hill of God<\/B>probablyGeba (1Sa 13:3<\/span>), so called froma school of the prophets being established there. The company ofprophets were, doubtless, the pupils at this seminary, which hadprobably been instituted by Samuel, and in which the chief branchesof education taught were a knowledge of the law, and of psalmody withinstrumental music, which is called “prophesying” (here andin 1Ch 25:1<\/span>; 1Ch 25:7<\/span>).<\/P><\/p>\n After that thou shall come to the hill of God<\/strong>,…. The Targum is, the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim, 1Sa 7:1<\/span> and so the Jewish commentators generally interpret this hill of God of Kirjathjearim; but rather it was Geba, a city of Benjamin, partly because by this time he must have got out of the tribe of Judah into the tribe of Benjamin, and even almost to the end of his journey, and among those that were his relations, 1Sa 10:11<\/span> and partly because it is certain there was a garrison of the Philistines at Geba, 1Sa 13:3<\/span> as there was at this place, as follows:<\/p>\n where is the garrison of the Philistines<\/strong>; which they were allowed by the terms of peace made between Israel and them; or which through their growing power over them in the latter days of Samuel they placed there, and which yet they kept, without giving the people any molestation in their worship and service:<\/p>\n and it shall come to pass, when thou art come thither to the city<\/strong>; to the city Geba, or near it:<\/p>\n that thou shall meet a company of prophets<\/strong>; of Scribes, as the Targum; which were, as Kimchi observes, disciples; for the disciples of the wise men were called Scribes, and these were the disciples of prophets, the same with the sons of the prophets; and the prophets that were at this time, as he says, from Eli to David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun; here was a school or college of young prophets, where they were trained up, under the care and tuition of one or other of the above prophets, in the knowledge of the word of God, in psalmody, and other religious exercises; for though the word of the Lord was scarce and precious in the beginning of Samuel’s time, yet through his industry, influence, and encouragement, divine knowledge was greatly promoted, and many were trained up and qualified to instruct the people; who, though they had not the gift of foretelling future events, or of the vision of prophecy, yet had gifts qualifying for the edification of the people; and out of these schools and colleges God sometimes raised up prophets in the highest sense, who foretold things to come, and to whom the Lord appeared in dreams and visions. And this company Saul would meet<\/p>\n coming down from the high place<\/strong>; where they had been to worship, to sacrifice, or to pray, for here was an high place for such service, as well as at Ramah:<\/p>\n with a psaltery, and a tabret, and a pipe, and a harp, before them<\/strong>; which were several instruments of “music” used in singing praises to God in those times:<\/p>\n and they shall prophesy<\/strong>; or praise, as the Targum, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, see 1Ch 25:1<\/span>, and in which sense it seems to be used in 1Co 11:4<\/span>.<\/p>\n (5) After that thou shalt come to the hill of God.<\/strong>These words should be rendered to the Gibeah of God. <\/em>The writer here is alluding to Sauls own city, afterwards known as Gibeah of Saul. The name of Gibeah, or Hill of God, was given to it on account of a well-known high place or sacrificial height in or hard by the town. We know that this sacred place was chosen by Samuel as the site of one of his schools of the prophets.<\/p>\n Where is the garrison of the Philistines.<\/strong>These warlike Phnician tribes seem gradually, after their great defeat at Mizpeh, to have again established themselves in various stations of the land, whence they harried the Israelites. A parallel to these marauding soldiers, so long the plague of Israel, might be found in the countless freebooters strongholds which, in the Middle Ages, were the curse especially of Germany, the terror of the peaceful trading folk of the rich countries of Central Europe.<\/p>\n A company of prophets.<\/strong>These evidently belonged to one of those seminaries termed schools of the prophets, founded by Samuel for the training of young men. The foundation of these schools in different parts of the country was one of the greatest of the works of this noble and patriotic man. These schools seem to have flourished during the whole period of the monarchy, and in no small measure contributed to the moral and mental development of the people. Some of the youth of Israel who received in these schools their training became public preachers of the Word; for after all, this, rather than foretelling future events, was the grand duty of the prophets calling.<\/p>\n It is a grave mistake to conclude that all, <\/em>or even the greater part, of these young men trained in the schools of the prophets were inspired <\/em>in the usual sense of the word. The aim of these institutions, beside high mental culture, seems to have been to train the youth of Israel to love, and then live, noble pure lives. Dean Payne Smith calls attention to the remarkable fact that at Davids court all posts which required literary skill were held by prophets. He considers that it was owing to these great educational institutions which Samuel founded that the Israelites became a highly trained and literary people. Prophets, in the awful sense of the word as used by usmen who, as compared with their fellows, stood in a different relation to the Most High, who heard things which other men heard not, and saw visions unseen by any save themselvesmen before whose eyes the veil which hid the dark future now and again was raisedwere, after all, even among the people of God, very rare. In the course of a generation, one or two, or perhaps three, appeared, and were listened to, and their words in many cases, we know, preserved. These, for the most part, we may assume, received their early training in the schools of the prophets, but these famous institutions were never, as has often been popularly supposed, established in the hope of training up and developing such men, but were founded and supported with the intention of fostering what we should call the higher education in Israel; and in this, we know from the outset, these schools were eminently successful.<\/p>\n Dr. Erdmann, in Langes Commentary, <\/em>accounts for this especial mention of the music which we know, from this and other passages, was carefully cultivated in these seminaries of the sons of the prophets, by suggesting that in these societies religious feeling was nourished and heightened by sacred music. It would be a mistake to attribute to this carefully cultivated music and singing that condition of ecstatic inspiration into which some of these companies appear to have at times fallen. We understand and know, however, very little respecting this state of ecstasywhat produced it, and how it affected those who had fallen into this strange condition. The object of the musical teaching of the schools of the prophets was, no doubt, to enable those who had studied in the seminaries to guide and direct the religious gatherings of the people, into whichas we know from the subsequent Temple service, the model of all popular sacred gatherings for worshipmusic and psalmody entered so largely.<\/p>\n With a psaltery, and a tabret, and a pipe, and a harp, before them.The four instruments here mentioned indicate that even in thiswhich is often termed a semi-barbarous agemusic had been long and carefully studied. The psaltery <\/em>(nevel<\/em>) <\/em>was a species of lyre with ten strings, in shape like an inverted delta v, and was played with the fingers. The tabret <\/em>(toph<\/em>) <\/em>was a hand-druma tambourine. Miriam (Exo. 15:20<\/span>) is represented as using it to accompany her triumph song. The pipe <\/em>(chalil<\/em>) <\/em>was a flute of reed, wood, or horn, and seems to have been ever a favourite instrument among the children of Israel. The harp <\/em>(cinnor<\/em>) <\/em>was a stringed instrument, like the psaltery, only apparently larger, and was played usually with a plectrum. David, however, is represented in several psalms as playing on the <\/em>cinnor with his fingers.<\/p>\n And they shall prophesy.<\/strong>In this case the company from the School of the Prophets were, no doubt, singing some hymns or psalms in praise of the Eternal to the accompaniment of their musical instruments. Saul, as he drew near his home at Gibeah, would meet these men coming down from sacrificing on the high place of God, and as he listened to the sweet pure sounds he would be sensible of a something indescribable taking possession of his whole being; new thoughtshigh grand thoughtswould chase away the aspirations and hopes of the past. Through his heart <\/em>(see 1Sa. 10:9<\/span>) would flash the memory of what Samuel had told him when alone on the house-top at Ramahof the glory and future of Israel; a conviction would steal over him that he <\/em>was the man of the future chosen by the Eternal to work His will among His people. The Saul of the vineyards and the corn-fields of the farm on the Ephraim hills would die, and a new hero-Saul would be born; and although quite untrained and untaught in the elaborate music of the choirs of the sons of the prophets, the really inspired Saul would lift up his voice in the choruses singing before him, and join with a new strange power in their glorious hymn to the Eternalwould pour out his whole heart and soul in thanksgiving to his God. Thus would the Spirit of the Lord come upon him.<\/p>\n 5<\/strong>. <\/strong> The hill of God <\/strong> Hebrew, Gibeath ha-Elohim. <\/em> This seems to have been the name of a sacrificial height near the home of Saul. It perhaps took its name from being the chief seat of the company of prophets here referred to. Without doubt the height Tuleil-el-Ful is meant, which marks the site of the ancient Gibeah of Saul. The city itself, as we learn from this same verse, lay close by, probably at the base of the hill on the east or northeast. See Robinson’s “Biblical Researches,” vol. iii, p. 287. <\/p>\n Garrison of the Philistines <\/strong> On this height those vigilant enemies had intrenched themselves; for, though subdued, and unable to make successful invasions in the land of Israel, (see on 1Sa 7:13<\/span>,) they still annoyed Israel by occasionally throwing a garrison into such places as this and Geba. 1Sa 13:3<\/span>. Some render the word, less properly, columns <\/em> or pillars <\/em> of the Philistines, meaning monumental pillars which these invaders had erected as signs of their supremacy, or else of former victories. <\/p>\n A company of prophets <\/strong> , a cord, <\/em> like the English word band, <\/em> is used to denote a company or association of persons bound together by common sympathies and aims. This is the first mention we have of those associations in ancient Israel which are commonly called Schools of the Prophets. <\/em> There is little doubt but that they originated with Samuel, for at the time of his call prophecy was rare in Israel. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n