Chapter XII: Book IX: Samuel (2)

'If Samuel had been a just man he would, in establishing the rights of the king, have also fixed the balance of his duties, what constituted the rights of the people: he would have imposed upon him, {135} as is practised in Egypt, the duties of temperance in all things, of abstinence from luxury, of repressing his passions, of overseeing his agents, of discountenancing flatterers, of resolution to punish, and of impartiality to judge between his subjects. But the priest Samuel was irritated at having wrested from him the sceptre which his knavery had obtained. The most to be regretted in this affair is, that Saul was not endowed with sufficient means or sufficient spirit to counteract this perfidious protector. He could, by feigning to hold Samuel strictly to his order, by obliging him to explain it clearly, have thrown back upon him the checks which he imposed, and thus, in the eyes of the people, he would have had the merit of liberating them. David did not fail; but Saul, altogether a brave warrior, and not suspecting the policy of the temple, became the dupe and the victim of a consummate Machiavelism.

'According to Samuel, the royal statute was a pure and severe despotism, a genuine tyranny. According to Moses, it was quite another thing. To be convinced of this, it is sufficient to read the precept recorded in the 17th chapter of Deuteronomy, verse 14, etc. It says, literally, "When you shall have entered into the land which Jehovah your God has given you, and which you shall possess and inhabit, and you shall say I will establish over me a king like all the people that surround me, you shall establish him who shall choose Jehovah your God; you shall take him from among your brethren (Jews); you shall not take a stranger who is not your brother; and this king shall not possess many horses; he shall not make the people return to Egypt to have many horses; he shall not multiply wives, that his heart turn not away; he shall not amass treasures of gold and silver, and when he shall sit upon the throne he shall write for himself a copy of the law in a book before the priests and the Levites, and this copy shall be in his hands; he shall read it every day of his life to learn to fear Jehovah his God, and to practise all his precepts." What a difference between this statute of Moses and that of Samuel! Mark well the words: the king shall be one of your brethren, a man entirely as one of you; and he shall be submissive to the will of the nation. How happens it that Samuel was not intimate with, or did not mention, a single word of an ordinance of the legislator so precise and radical? How was it that no person made the least mention of it? Was this law of Moses unknown or forgotten? or was it by some chance not yet inserted? These are reasonable suspicions in this respect.' (_Vide_ Volney.)

Dr. Giles observes that:--

'The description of a king (Deuteronomy xvii., 16--20), presents nothing offensive to the feelings or injurious to the happiness of the people: nor does it seem to imply that the Almighty would disapprove of the Israelites choosing for themselves a king when they should, be settled in the land of promise. On the contrary, it conveys an idea that the request would be a natural one, and it explains the mode in which the petition should be complied with. Is it, then, likely that Samuel had read this description, when he cautioned the people {136} against choosing a king by giving that forcible picture of his tyranny and his rapacity?

'The words of Samuel will seem highly reasonable to those who know the nature of Oriental despotism, if we only suppose that Samuel had never read the 17th chapter of Deuteronomy, which deals so much more leniently with the same contingency.

'It is something, also, to our present point that neither does Samuel cause Saul to copy out the book of the law as before alluded to, and this seems to prove that there was no book of the Law besides the two tables of stone then in existence.'

*Chapter x., v. 5. 'The hill of God, where is the garrison of the Philistines.' So that, according to this, the God of the Israelites, who had brought the Jewish nation into the land promising to cast out all opposers, not only failed in the promise, but actually suffered the indignity of having the hill designated _par excellence_ as the 'hill of God,' occupied by a hostile garrison.

The musical accompaniments to the prophesying, prove that a very different meaning must attach to the word than the one usually given; some allege that the word means poet. It is used in many places in a manner entirely unconnected with the foretelling of future events. In the epistle to Titus the word prophet is used in reference, probably to a heathen poet. By Chronicles, chap, xxv., v. 123, the word 'prophesying' clearly denotes musical performances 'under order of the king.' The Douay in a foot-note tells me that prophesying is singing praises to God by divine impulse.

I am inclined to consider the word prophet as synonymous with that of _bard_. Our ancient bards recited the events of the past, and in stirring poetical phraseology gave forth their hopes and conjectures of victories in the future.

Verse 12 has no connection with the rest of the chapter, and it is not consistent in itself. There is no connection between the question 'Who is their father?' and the following words, 'Therefore it became a proverb, is Saul also amongst the prophets?' Besides which, in chap, xix., v. 24, we get a totally different version of the origin of the proverb.

Verse 25. This book is lost, I presume. It is never referred to afterwards. Was it a revelation from God?

Verse 26. Why did not God touch the hearts of every man.

*Chapter xi., vv. 4 to 7. Although Saul was the anointed king of Israel, he seems to have been ploughing in a field, and to have killed the very oxen he had been using. The king at that time, therefore, was not so well off as the priest.

Verses 8 to 15. 'The Hebrew version says, thirty thousand men of Judea, and three hundred thousand of the eleven tribes. The Greek, on the contrary, says, seventy thousand of Judea, and six hundred thousand of the others. Such variations, which are often repeated, show the credit that is due to these books of morals. According to the Greek version, by supposing every six persons to furnish one man-of-war, there would be three millions of inhabitants on a {137} territory of nine hundred square leagues; consequently more than three thousand persons to the square league; which is against all probability. The most reasonable number, perhaps, is twenty thousand picked men for a _coup de main_, which moreover demanded rapidity. Saul departs like an arrow; arrives at break of day, and pours on the camp of the Ammonites, who, accustomed to the sluggish manner of the Jews, expected no such movement. Saul surprises, destroys them, and delivers the town. The people, charmed with this beginning, come uncovered, and propose to Samuel to slay those who do not recognise and salute the king. Saul brave, and for this reason generous, opposes it. This once Samuel is satisfied, and gives orders that there snail be a general assembly at Gilgal to renew the installation, which was done. But why this second ceremony? Was it to give the opponents and malcontents an opportunity to rally with the majority of the people, and to stifle a schism which had more partisans than are indicated? for we see symptoms of it when in the approaching war with the Philistines there were found in their camp many Hebrew deserters, bearing arms against the party of Samuel and Saul. This was the first apparent motive, and it was quite ingenious. But we shall soon discover that Samuel, always, profound and full of deception, had another secret intimately connected with his interests and character. The text tells us, chap, xii., that the assembly being formed, Samuel standing before all the people, made a speech, the substance of which was that he had managed their affairs with perfect integrity; that he had taken no one's ox or ass; that he had oppressed or persecuted no one; that he had not taken bribes; and that nevertheless he had been forced to put a king in his place. He attributes this step as against God. But why God? It was himself. As, by the nature of the royal _régime_, such as he has pictured it, Saul could not fail to cause similar vexations, a contrast was created which even at this time tends to diminish the credit he had just, acquired, and shows the jealousy that actuated Samuel.

'The priest insisted that God had, until then, governed the nation by his special servants, such as Moses, Aaron, Gideon, Jephtha, etc.; and that the people, now rebellious, wished to govern themselves by men of their own choice. But as this new system took away the supreme and arbitrary power from the priests of whom Samuel was the head, we see whence came the deep hatred which he entertained for it; and his sacerdotal arrogance in setting himself up as the chief interpreter and representative on earth of the Divinity. Here the writer (a priest also) has joined a remarkable circumstance: "You see," says Samuel to the people, "that we are in the time of harvest [the end of June, or beginning of July.] Well, I will invoke God, and he will answer me in a voice of thunder and rain, and you shall know your sin of disobedience." So there came thunder and rain, and the people were seized with fear; they knew their sin and demanded pardon of Samuel, who (generously) answered that he would not cease always to pray for them.

'This recital is very well, but we have a right to ask for the {138} evidence of its truth? Who has seen the occurrence? Who has told it to us? A narrator at second hand. Was he a witness of it? He is the only one; he is partial. Besides, a crowd of facts and similar accounts are found among the Greeks, the Romans, and all the ancient barbarians. Are we to believe that their seers, that their divines had also the gift of miracles? But admitting the recital and the fact, we have yet the right to say that Samuel, more knowing than a multitude of superstitious, ignorant peasants, had perceived the sign, or forerunner of a storm, which is not rare at that time of the year. I myself, while travelling, have seen it in the last days of December, when the case is still more singular. The result was, the people placed greater confidence in Samuel; and that was what this ecclesiastical king wanted, in order not to lose the tutelage of his royal lieutenant.' ( _Vide_ Volney.)

*Chapter xii., v. 11. 'Bedan.' "It is remarkable," says Bishop Patrick, "that there is no such name as Bedan mentioned in the Book of Judges."

'Dr. Hales, with a singular boldness of criticism, observes on the same passage:--

'"Perhaps Barak may be meant."

'This supposition might pass if it were certain that the Book of Judges contained a full history of all that period of the Jewish national existence; but as it certainly is a very brief history, and occasionally changes with great abruptness from one subject to another, it is most probable that other writings once existed which perished before the present Book of Judges was compiled.' (_Vide_ 'Hebrew Records.')

*Chapter xiii., v. 1. The Douay translates this--'Saul was a child of one year when he began to reign.'

'It was natural for this new king to be elated with his first and brilliant success, and with his sudden and high fortune. We find him also a little while after declare war against the Philistines. Several incidents mentioned give cause to suspect that this was contrary to the wish of Samuel, and that hence began the misunderstanding which we shall soon see break out. Samuel might with reason represent to Saul "that the Philistines were powerful, warlike, and formidable; that their maritime trade rivalled that of Sidon and Tyre, giving them the means of industry superior to those of the Hebrews; who, although left in peace under their own government, were not in a state fit for independence or resistance, since they had not even the liberty of having smiths to make their axes, their ploughshares, and still more their lances, and that it was, therefore, better to temporise." This is all very true and wise. But Saul went farther; full of confidence in the ardour of the people, he could answer that God would benevolently provide, as in the time of Gideon and Jephtha. He chose three thousand men to remain on duty with him, and sent away the rest. Of this light corps he gave one thousand to his son Jonathan. This young man soon attacked a post of the Philistines, who called to arms and gathered together. Saul, seeing them numerous, summoned the {139} Hebrews. According to the historian the Philistines detached thirty thousand war chariots, six thousand horsemen, and a multitude of foot soldiers, as numerous as the sand of the sea shore. We ask, who counted these chariots and horsemen? There is, besides, a shocking contradiction, for the whole territory of the Philistines was not more than one hundred leagues square, which does not answer to more than two hundred thousand inhabitants. We must suppose, according to the narrative, there was more than one hundred thousand warriors. It is a very remarkable circumstance that in the books of the Jews the numbers are generally exaggerated beyond belief, and almost always in round numbers by decimals. Fear seized the Hebrews; the country people dispersed, and hid themselves in the mountains and caves. Saul found himself in a great straight; he called upon Samuel, who desired him to wait seven days (he wished to see how it would turn). During this time the people contrived to desert. Saul, believing that success depended upon a propitiatory sacrifice, ordered preparations, and seeing the enemy ready to attack him before Samuel's arrival, he determined to make the sacrifice himself, which was the duty of the priest. Finally Samuel arrived: "What have you done?" says he to Saul. The king explains his reasons. Samuel answers, "You have acted foolishly; you have not observed the orders which God gave you; he had established your kingdom for ever: now your kingdom shall not stand; _God has chosen a man after his own heart_ (this phrase must be borne in mind when criticising David's life); he has made him chief over his people;" and Samuel went away.

'Such a sudden change of conduct could not take place without serious motives. We must suppose that some dissention had arisen between them; some serious dispute of the kind which I have pointed out. If, however, that should not suffice to explain a part so decided, or justify so much insolence, I can perceive another motive. The course of public and private actions of Saul, show that he was subject to a nervous disease, the symptoms of which are those of epilepsy. Might it not be that this distressing disease being ordinarily concealed, Samuel did not know of it when he made choice of Saul; but having discovered it, he perceived himself to blame in public opinion and before his enemies, and then sought occasion and means to disown him? It is no less true that in this his conduct is wicked and blameable, inasmuch as he destroys the confidence of the people in their chief, and encourages them to desert and lay open the country to the enemy.

'This priest thought all success impossible, and by immolating his vanquished pupil he wished to insure for himself a compromise with his enemies, both within and without. Chance defeated his calculations. Saul remained with six hundred men, courageous and determined like himself. He takes post before the enemy's camp, prohibiting all attack. Several days passed. His son, Jonathan, stealing under cover (of the night, probably), followed by one only squire, he presents himself before a Philistine post, situated on a high rock; he is taken for a refugee Hebrew, such as had arrived in great numbers for several days before; he climbs up with his squire and is received. {140} In a moment they both attack the enemy with so much boldness and good fortune that they stretch twenty men dead upon half an acre of ground. Confusion and terror spread through the camp.' [In fact, Jonathan's exploit exercised such a wonderful effect that, we are told, the earth quaked and trembled with fear. The Douay says, that 'it was a miracle from God;' our authorised text does not notice the miracle, but it is quite certain that the last word of the Hebrew verse is [------] (Alehim or Elohim), for which I find no equivalent in our version. Why is this omitted?] The Philistines think themselves betrayed, either by one another or by the refugee Hebrews. One man strikes another: Saul, hearing the noise, advances with his men, and the rout became complete. Carried away by his excessive courage, the king imprudently forbids the eating of anything before the end of the day, and of the slaughter and pursuit. His son, ignorant of this, refreshes himself with a little honey; his father would have immolated him to his oath (like Jephtha), but the people oppose it, and save Jonathan. [I confess that I do not quite understand how the Israelites smote the Philistines without weapons; but God's ways are not as our ways. Nor do I understand how it was that the Lord allowed the people to escape, who ate the flesh with the blood thereof.} 'Here is a second victory of the new king; but this happened contrary to all expectations, and must have disconcerted Samuel, who does not appear upon the scene of action. The Philistines being vanquished, retire to their own country. It would appear that a truce must have been made, since the historian does not speak any more of war on this side. He mentions that Saul turned his arms against other nations; "that he attacked one after another: the Moabites, the Ammonites, the Idumeans, the Syrian kings of Sobah, to the north and beyond Damas; and that it was not until then that he turned again against the Philistines and Amalekites." Everywhere he was fortunate and conquered. It is evident these different wars must have taken several years; at least each of them one campaign. The narrator likewise seems to terminate here his history in numbering and naming the wives whom Saul married, the children he had, and the man whom he made commander of his guard and general of his troops. 'From the manner in which the fourteenth chapter is terminated!' a reader used to the style of these books would believe that the history of Samuel is really finished; for the ordinary form in closing the history of the other kings, is by recounting their wives, their children, and the prominent personages of their reign. The fifteenth chapter, however, which follows, seems to commence another portion of the reign of Saul, containing the details of the consecration and substitution of David, which may be dated from a scene of the final rupture, which took place between the king and Samuel. May it not have been that the last compiler, presumed to have been Esdras, in arranging the manuscripts originally written by Samuel, Nathan, and God, according to the testimony given in Chronicles i., 29, sewed the narratives together without much care, as was generally done among {141} the ancients? We shall see the proof of this in the presentation of David to Saul.' ( _Vide_ Volney.)

*Chapter xv., vv. 2 and 3. Christian, contrast these with Daniel, chap. ix, v. 9, and then consider well how your Deity has entitled himself to the attribute of a God of love, shewing mercy and forgiveness to all, even to those who have rebelled against him.

Verse 9. If only as a measure of policy, Saul's conduct is worthy of approval; he acted far more wisely than Samuel.

Verse 29 is contradicted by v. 35 of this chapter, and in Jeremiah, chap, xv., y. 6; and of all the parts of the Bible this is the most absurd, for the whole transaction arises from his having repented that he had set up Saul as king. (See V. 11.)

Verse 32. The Douay says that Agag was 'very fat;' if the Jews were cannibals this would doubtless be a sufficient reason for the sacrifice.

Volney thus comments on this chapter (the reader ought to bear in mind that Volney scarcely ever quotes from the Protestant version):--

'Several years, perhaps eight or ten, were passed in the wars of Saul without any mention of Samuel. Without doubt the successes and popularity of the king affected the prophet. At last he reappears on the scene; he seeks an occasion favourable to his views; he finds Saul; he opens by recalling to his mind that he consecrated him king. This was to induce obedience, through a sentiment of gratitude, to what he was going to say. "Behold," he observes, "what that God now ordains who formerly ordered me to consecrate you. I recollect what the people of Amalek did against my people at the coming up from Egypt. (It was 400 years before; Amalek had opposed the passage of the Hebrews, and had slain many.) Go now, strike Amalek; destroy all that belongs to them; spare nothing; you must slay men, women, children, oxen, sheep, goats," etc Who is not chilled at such a command? To make God order the extermination because of a quarrel 400 years before, in which the Hebrews were the aggressors, for they wished to force a passage through the territory of Amalek. But what was the object of Samuel? He had a design in view, and an occasion was wanted to execute it. Samuel saw a popular cause for war and seized it

'Saul formed an army. The Hebrew text says 10,000 men of Judah and 200,000 foot soldiers of the other tribes. The Greek says 400,000 men of one and 30,000 of the other. The Alexandrian manuscript says only 10,000 of each, which is the most probable. Why these contradictions? Why these absurdities? For it is absurd to collect 200,000 men to take by surprise a small tribe of Bedouins. Saul departs and surprises the Amalekites in the desert; he kills all those who fall into his hands; takes their king alive; guards him together with the beasts and other booty. Returning triumphant to Mount Carmel, he descends to the valley where there is an altar, and prepares, says the text, to offer a sacrifice to God of the best among the spoil, according to the rites of the Greeks and Romans. Samuel arrives; but, says the historian, God had spoken {142} to the seer (during the night) and had said, "I repent of having made Saul king, for he has turned from me and does not obey my orders." This, it is said, frightened Samuel, who cried to the Lord all night. Here again is a vision, a conference, a repentance from God! Could our negroes and savages hear such fables without laughing? The Jews believe all; they do not ask any proof of Samuel; he however is the only evidence; he only could have written such details. He is here author, actor, judge, and party. Who would be a Jew to believe upon his word? Yet it is a proverb, "as unbelieving as a Jew."

'Samuel arrives and advances to Saul. "What means," says he, "this noise of cattle that I hear?" Saul answers, "The people have spared the best of the effects of Amalek to offer to the Lord our God; we have destroyed the rest." "Allow me (replies Samuel) to relate what God said to me last night." "Speak," says Saul. "When you was little in your own eyes (says the Lord) did not I make you king of Israel, and now have I not sent you against Amalek directing you to exterminate him; why have you not fulfilled my commandment? Why have you sinned and kept the spoils?" "I have obeyed (replied Saul); I marched, I destroyed Amalek, and brought away the king alive, but the people have kept back these spoils and these victims of beasts to offer on the altar of God at Galgala." Samuel answers, "Does God demand these offerings and victims rather than obedience to his orders? You endeavour to ascertain good fortune by a victim, by inspecting the fat of rams; but know that the sin of divination is rebellion, a falsehood, an idolatry; but since you reject the commands of God he rejects your kingdom."

'Saul, feeble and superstitious, confesses himself culpable; he supplicates the ambassador of God to pray for the removal of his sin; the priest rejects his prayer, reiterates his deposition, and turns to leave him. Saul seizes the skirt of his coat or cloak to retain him; the priest, implacable, makes an effort by which the part is torn. "God (he repeats) has torn from you the kingdom of Israel, and has delivered it to a better; he has so decreed; is he man to repent?" Saul insists, "I have sinned, do not dishonour me before my people and before their chiefs; return to me, and I will humble myself before thy God." (These words seem remarkable; there were, then, among the Hebrews, other acknowledged Gods who lived on an equality with Jehovah.) And Samuel returned, and Saul humbled himself before Jehovah. Samuel then said, "Bring me Agag, king of Amalek;" and Agag being come, Samuel said to him, "What you have done to the children of our mothers that shall be done to yours;" and Samuel cut him in pieces [it seems with an axe]. Having performed this exploit, Samuel returned to Ramatah, and during his life did not visit Saul.

'What a barbarous scene! horrible it must be confessed; but I know some more horrible still pass before eyes in our day. Suppose that Samuel had brought Agag to Ramatah; that there he had confined him in a dungeon at the bottom of a cistern; that he had come {143} every day with an attendant to make him undergo various tortures, to burn his feet--his hands, to stretch him upon a wooden horse, to dislocate him, etc. etc.; all this with honied terms, saying that it was all for his good; would not the lot of the victim have been a thousand times more dreadful? Ah! much better the open cruelty of the Hebrew priest, compared with the charity of the priests and monks which bless Rome! Yet the European Governments authorise and suffer such abominations! But did Samuel commit such an act without motive--without a projected object? That would not be in conformity to his deep and calculating character. We will examine these motives.

'For ten or twelve years Saul, by his victories, did not cease to flourish and strengthen his credit in the minds of all the nation. Samuel, finding himself eclipsed, took occasion to flatter the vindictive passion of the Hebrews against the Amalekites. The victory of Saul, and taking king Agag in disobedience to the command of God, who had ordered the extermination of the Amalekites, furnished Samuel with a pretence for striking the audacious blow of anointing a substitute to rival Saul. He thought it necessary to strike terror into their minds by a preliminary imposing step, which would make Saul dread the falling upon him of some new celestial anathema. It is certain that this manoeuvre of Samuel succeeded, since Saul did not dare to use any act of violence against him.

'In considering the action of Samuel in a general point of view, political and moral, it presents an astonishing union of pride, audacity, cruelty, and hypocrisy; a little orphan upstart, to decree from his caprice the extermination of a whole nation, even to the last living being! to insult--to abuse a king covered with laurels, become legitimate by his victories, and by the assent of the nation grateful for the peace and respect which he had procured for them! a priest to trouble this whole nation by a change of the prince, by the intrusion of a new elect of his choice. Here is found the first germ of that political division of the Hebrews which, suppressed under David and Solomon, broke out under the imprudent Rheoboam, and prepared the fall of the nation by rending it into two kingdoms.

'We see here the fruits of that divine or visionary power imprudently allowed by a people, stupified by superstition, to a king, otherwise worthy of esteem, but feeble-minded. We see an impostor, who dared to call himself the sent of God, the representative of God, finally, God himself (for such is the transition of ideas which will not fail to occur when the first is tolerated), turning all this to his profit. The plain historian achieves, without knowing it, the tracing of the portrait and character of Samuel, in saying, "Samuel did not see Saul any more; but lamented his misfortune that God had rejected him."'

*Chapter xvi., v. 2. Here the Lord directs Samuel to tell a lie, yet in Proverbs, chap, xii., v. 22, we are told that lying lips are an abomination unto the Lord.

Verse 4. Our version says the elders 'trembled,' the Douay says {144} they 'wondered,' and the Breeches Bible says they were 'astonished.'

Verse 7. The choice of Saul, whose height was so great (_vide_ chap, x., v. 23), being an unfortunate one, this time the selection is made on totally different principles.

Verse 14. 'An evil spirit from the Lord.' If read literally, these words would occasion, in the minds of pious theists, grave doubts as to how an evil spirit could come from an infinitely pure and good God; but Hugh Farmer, in his essay on Demoniacs, says that Saul's disorder was a deep melancholy, and that this appears by the mode of cure--i.e., music, a proper method of exhilirating the animal spirits.

Verse 18. It is clear that this servant, if he spoke the words here alleged, spoke untruly. David was a young lad who kept his father's sheep, who was regarded as too young to go to battle, and who did not know how to wear armour.

*Chapter xvii., v. 4. Goliah must have been at least nine feet six inches high.

Verse 5. This coat of mail would weigh about one hundred and fifty-six pounds four ounces avoirdupois, allowing half an ounce to the shekel, which I believe is under the weight.

Verse 7. The spearhead at the same rate would weigh about eighteen pounds twelve ounces.

verse 12. David is here introduced as if he had never been mentioned before. 'The days of Saul;' these words indicate a writer subsequent to the death of Saul.

Verse 17. 'What can we think of this? Jesse hardly recalled his son from the honourable post of armour-bearer to the king! It is not likely that he was turned off, since we afterwards find him playing on the harp to the king as before; neither was it a proper employment for the King's armour-bearer to be feeding sheep when the army was in the field, and his majesty with them in person! Why, the most easy method is to take it as we find it, to suppose it to be right, and go quietly on with the story.'

Verse 34. Instead of 'a lion _and_ a bear,' the Douay reads 'a lion or a bear.'

Verse 35, Instead of 'I caught him by his beard and smote him,' the Douay has 'I caught them by the throat, and I strangled and killed them.'

Verse 49. The helmet which afforded no protection to Goliah's forehead must have been of a very curious pattern. The fact of David's going unharmed except with a sling and stones would induce one to suppose that he intended to keep a long distance between himself and Goliah. If so, he would incur no danger in the combat, as the heavily-armed Goliah could not run after him, and all that was necessary was for David to avoid coming within the reach of the giant's spear. When Goliah and David talked, they must have been a very long way from each other, for we find that David afterwards ran and hasted toward the Philistine before he got sufficiently near to sling a stone at him....

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