7. Absalom and his forces pursue David and are defeated; contrary to David’s command, Joab kills Absalom (17:24–18:33)

8. David mourns Absalom’s death but is reproved by Joab (19:1-8)

I. David restored as king in Jerusalem (19:9-43)

J. Rebellion of Benjamite Sheba put down and Joab kills Amasa (20:1-26)

K. Bloodguilt of Saul’s house toward Gibeonites avenged (21:1-14)

L. Various battles with Philistines (21:15-22)

M. Poetic writings of David (22:1–23:7)

N. List of David’s mighty men and some of their exploits (23:8-39)

O. David’s census sin, its consequences and the purchase of a new altar site (24:1-25)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 53-64.

SECTIONS MISSING IN THE SEPTUAGINT VERSION

First Samuel 17:12-31, 55—1Sa 18:6a does not appear in the Septuagint Version as contained in Vatican Manuscript No. 1209. Numerous scholars have, therefore, concluded that the omissions are later additions to the Hebrew text. Arguing against this view, a commentary by C. F. Keil and F. Delitzsch notes: “The notion, that the sections in question are interpolations that have crept into the text, cannot be sustained on the mere authority of the Septuagint version; since the arbitrary manner in which the translators of this version made omissions or additions at pleasure is obvious to any one.”—Biblical Commentary on the Books of Samuel, p. 177, ftn.

If it could be definitely established that actual discrepancies exist between the omitted sections and the rest of the book, the authenticity of 1 Samuel 17:12-31, 55—1Sa 18:6a would reasonably be in question. A comparison of 1 Samuel 16:18-23 and 1 Samuel 17:55-58 reveals what appears to be a contradiction, for in the latter passage Saul is depicted as asking about the identity of his own court musician and armor-bearer, David. However, it should be noted that David’s earlier being described as a “valiant, mighty man and a man of war” could have been based on his courageous acts in single-handedly killing a lion and a bear to rescue his father’s sheep. (1 Sam. 16:18; 17:34-36) Also, the Scriptures do not state that David actually served in battle as Saul’s armor-bearer before he killed Goliath. Saul’s request to Jesse was: “Let David, please, keep attending upon me, for he has found favor in my eyes.” (1 Sam. 16:22) This request does not preclude the possibility that Saul later permitted David to return to Bethlehem so that, when war broke out with the Philistines, David was then shepherding his father’s flock.

Regarding Saul’s question, “Whose son is the boy, Abner?” the aforementioned commentary observes (p. 178 ftn.): “Even if Abner had not troubled himself about the lineage of Saul’s harpist, Saul himself could not well have forgotten that David was a son of the Bethlehemite Jesse. But there was much more implied in Saul’s question. It was not the name of David’s father alone that he wanted to discover, but what kind of man the father of a youth who possessed the courage to accomplish so marvellous a heroic deed really was; and the question was put not merely in order that he might grant him an exemption of his house from taxes as the reward promised for the conquest of Goliath (ver. 25), but also in all probability that he might attach such a man to his court, since he inferred from the courage and bravery of the son the existence of similar qualities in the father. It is true that David merely replied, ‘The son of thy servant Jesse of Bethlehem;’ but it is very evident from the expression in ch. xviii. 1, ‘when he had made an end of speaking unto Saul,’ that Saul conversed with him still further about his family affairs, since the very words imply a lengthened conversation.” (For other instances where “who” involves more than mere knowledge of a person’s name, see Exodus 5:2; 1 Samuel 25:10.)

So the indications are that there is no sound reason for rejecting 1 Samuel 17:12-31, 55–1Sa 18:6a as being no part of the original text.

SANBALLAT

(San·balʹlat) [possibly, overseer of the army].

A Horonite (probably meaning a resident of Upper or Lower Beth-horon) who opposed Nehemiah’s efforts to repair the wall of Jerusalem. (Neh. 2:10) He is thought to be the Sanballat mentioned in a papyrus found at Elephantine, Egypt, which identifies him as the governor of Samaria and the father of Delaiah and Shelemiah.

Sanballat, along with Tobiah and Geshem, derided the Jews and accused them of rebelling against the king of Persia. (Neh. 2:19; 4:1) As the repair work progressed, he and other opposers conspired to fight against Jerusalem. But whatever efforts they made in this regard were ineffective, for the Jews relied on Jehovah and kept a guard posted. (Neh. 4:7-9) After the gaps in the wall of Jerusalem were filled, Sanballat and others repeatedly tried to lure Nehemiah away from the city. When this failed, he and Tobiah hired a Jew to frighten Nehemiah into wrongfully hiding in the temple. But they did not succeed.—Neh. 6:1-14.

Later, after an absence from Jerusalem, Nehemiah, upon his return, found that a grandson of High Priest Eliashib had become a son-in-law of Sanballat. Nehemiah therefore chased this grandson away.—Neh. 13:6, 7, 28.

SANCTIFICATION

The act or process of making holy or of separating or setting apart for the service or use of Jehovah God; the state of being holy, sanctified or purified. The ideas expressed by the English terms “sanctification” and “holiness” proceed from a common source in the original languages. “Sanctification,” then, draws attention to the action whereby holiness is produced, made manifest or maintained. (See HOLINESS.) Words drawn from the Hebrew verb qa·dhashʹ (having the root meaning “to be bright, new, clean”) and words related to the Greek adjective haʹgi·os are rendered “holy,” “sanctified,” “made sacred,” and “set apart.” They are applied in the Scriptures to (1) Jehovah God, (2) Jesus Christ, (3) angels, (4) men and animals, (5) things, (6) periods of time or occasions and (7) land possessions.

A better understanding of the subject can be gained by a consideration of the usage of the words in the original languages. Sometimes the Hebrew word for “sanctify” was used in the sense of preparing or making oneself ready or in fit condition. Jehovah commanded Moses to say to the complaining Israelites: “Sanctify yourselves for tomorrow, as you will certainly eat meat.” (Num. 11:18) Before Israel crossed the Jordan River, Joshua ordered: “Sanctify yourselves, for tomorrow Jehovah will do wonderful things in your midst.” (Josh. 3:5) In all cases the term has a religious, spiritual and moral sense. It can denote the getting away from anything that displeases Jehovah or appears bad in his eyes, including physical uncleanness. God said to Moses: “Go to the people, and you must sanctify them today and tomorrow, and they must wash their mantles. . . . because on the third day Jehovah will come down before the eyes of all the people upon Mount Sinai.” (Ex. 19:10, 11) The word is used to mean purifying or cleansing, as at 2 Samuel 11:4, which reads: “She was sanctifying herself from her uncleanness.”

Jehovah told Israel that they should be separate from the nations of the world and clean from their practices, giving Israel laws to keep them set apart, including the laws defining what was clean and what was unclean for eating. Then he gave them the reason: “For I am Jehovah your God; and you must sanctify yourselves and you must prove yourselves holy, because I am holy.”—Lev. 11:44.