Saul

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Saul
Saul and David by Rembrandt Mauritshuis 621.jpg
David Plays the Harp for Saul, by Rembrandt van Rijn, c. 1650 and 1670.
King of Israel
Reignpossibly 1037–1010 BCE
SuccessorIsh-bosheth
Diedc. 1010 BCE
Jezreel Valley, United Monarchy of Israel
SpousesAhinoam
Rizpah (concubine)
IssueIsh-bosheth
Jonathan
Abinadab
Melchishua
Merab
Michal
Armoni and Mephibosheth
Names
Saul ben Kish
HouseHouse of Saul
FatherKish

Saul (/sɔːl/; Hebrew: שָׁאוּל‎ – Šāʾūl, Greek: Σαούλ, meaning "asked for, prayed for"), according to the Hebrew Bible, was the first king of the United Kingdom of Israel (Israel and Judah). His reign, traditionally placed in the late 11th century BCE,[1] supposedly marked a transition from a tribal society to statehood.[2]

Saul's life and reign are described primarily in the Hebrew Bible. According to the text, he was anointed by the prophet Samuel and reigned from Gibeah. He fell on his sword (committing suicide) to avoid capture in the battle against the Philistines at Mount Gilboa, during which three of his sons were also killed. The succession to his throne was contested by Ish-bosheth, his only surviving son, and his son-in-law David, who eventually prevailed. According to the Hebrew text of the Bible Saul reigned for two years, but scholars generally agree that the text is faulty and that a reign of twenty or twenty-two years is more probable.[1]

Biblical account

The biblical accounts of Saul's life are found in the Books of Samuel:

House of King Saul

According to the Tanakh, Saul was the son of Kish, of the family of the Matrites, and a member of the tribe of Benjamin, one of the twelve Tribes of Israel. It appears that he came from Gibeah.[3]

David and Saul (1885) by Julius Kronberg.

Saul married Ahinoam, daughter of Ahimaaz, with whom he sired four sons (Jonathan, Abinadab, Malchishua and Ish-bosheth) and two daughters (Merab and Michal).[4]

Saul also had a concubine named Rizpah, daughter of Aiah, who bore him two sons, Armoni and Mephibosheth.[5]

Saul died at the Battle of Mount Gilboa,[6] and was buried in Zelah, in the region of Benjamin.[7] Three of Saul's sons – Jonathan, Abinadab, and Malchishua – died with him at Mount Gilboa.[8] Ish-bosheth became king of Israel, at the age of forty. At David's request Abner had Michal returned to David. Ish-bosheth reigned for two years, but after the death of Abner, was killed by two of his own captains.[9]

During a famine, God told king David that this happened because of how Saul treated the Gibeonites. The Gibeonites told David that only the death of seven of Saul's sons would compensate them for losing their livelihood after the priests at Nob were killed under Saul's orders[10].[11] David then granted the Gibeonites the jurisdiction to individually execute Saul's surviving seven sons.[12] The Gibeonites killed all seven, and hung up their bodies at the sanctuary at Gibeah.[13] For five months their bodies were hung out in the elements, and the grieving Rizpah guarded them from being eaten by the beasts and birds of prey.[14] Finally, David had the bodies taken down and buried in the family grave at Zelah with the remains of Saul and their half-brother Jonathan.[15] Michal was childless.[16]

The only male descendant of Saul to survive was Mephibosheth, Jonathan's lame son,[17] who was five years old at the time of his father's and grandfather's deaths. In time, he came under the protection of David.[18] Mephibosheth had a young son, Micah,[19] who had four sons and descendants named until the ninth generation.[20]

Anointed as king

"Death of King Saul", 1848 by Elie Marcuse (Germany and France, 1817–1902)

The First Book of Samuel gives three accounts of Saul's rise to the throne in three successive chapters:

  • Saul is sent with a servant to look for his father's strayed donkeys. Leaving his home at Gibeah, they eventually arrive at the district of Zuph, at which point Saul suggests abandoning their search. Saul's servant tells him that they happen to be near the town of Ramah, where a famous seer is located, and suggests that they should consult him first. The seer (later identified by the text as Samuel) offers hospitality to Saul and later anoints him in private.[21][22]
  • A popular movement having arisen to establish a centralized monarchy like other nations, Samuel assembles the people at Mizpah in Benjamin to appoint a king, fulfilling his previous promise to do so.[23] Samuel organises the people by tribe and by clan. Using the Urim and Thummim,[24] he selects the tribe of Benjamin, from within the tribe selecting the clan of Matri, and from them selecting Saul. After having been chosen as monarch, Saul returns to his home in Gibeah, along with a number of followers.[25][26] However, some of the people are openly unhappy with the selection of Saul.
  • The Ammonites, led by Nahash, lay siege to Jabesh-Gilead. Under the terms of surrender, the occupants of the city are to be forced into slavery and have their right eyes removed. Instead they send word of this to the other tribes of Israel, and the tribes west of the Jordan assemble an army under Saul. Saul leads the army to victory over the Ammonites, and the people congregate at Gilgal where they acclaim Saul as king and he is crowned.[27][22] Saul's first act is to forbid retribution against those who had previously contested his kingship.

André Lemaire finds the third account probably the most reliable tradition.[28] The Pulpit Commentary distinguishes between a private and a public selection process.[29]

Saul among the prophets

Having been anointed by Samuel, Saul is told of signs indicating that he has been divinely appointed. The last of these is that Saul will be met by an ecstatic group of prophets leaving a high place and playing the lyre, tambourine, and flutes. Saul encounters the ecstatic prophets and joins them.[26] Later, Saul sends men to pursue David, but when they meet a group of ecstatic prophets playing music, they are overcome by the Spirit of God and join in giving prophetic words. Saul sends more men, but they too join the prophets. Eventually, Saul himself goes and also joins the prophets.[30]

Military victories

After relieving the siege of Jabesh-Gilead, Saul conducts military campaigns against the Moabites, Ammonites, Edomites, Aram Rehob and the kings of Zobah, the Philistines, and the Amalekites.[31][3] A biblical summary states that "wherever he turned, he was victorious".[32]

In the second year of his reign, King Saul, his son Jonathan, and a small force of a few thousand Israelite soldiers defeated a massive Philistine force of 3,000 chariots, 6,000 horsemen, and more than 30,000 infantry in the pass of Michmash. After the battle, Saul instructs his armies, by a rash oath, to fast. Methodist commentator Joseph Benson suggests that "Saul's intention in putting this oath was undoubtedly to save time, lest the Philistines should gain ground of them in their flight. But the event showed it was a false policy; for the people were so faint and weak for want of food, that they were less able to follow and slay the Philistines than if they had stopped to take a moderate refreshment".[33] Jonathan's party were not aware of the oath and ate honey, resulting in Jonathan realising that he had broken an oath of which he was not aware, but was nevertheless liable for its breach, until popular intervention allowed Jonathan to be saved from death on account of his victory over the Philistines.[34]

Rejection

Saul and the Witch of Endor by Gustave Dore.

During Saul's campaign against the Philistines, Samuel said that he would arrive in seven days to perform the requisite rites. When a week passed with no word of Samuel, and with the Israelites growing restless, Saul prepares for battle by offering sacrifices. Samuel arrives just as Saul is finishing sacrificing and reprimands Saul for not obeying his instructions.

Several years after Saul's victory against the Philistines at Michmash Pass, Samuel instructs Saul to make war on the Amalekites and to "utterly destroy" them including all their livestock[35] in fulfilment of a mandate set out:[36]

When the Lord your God has given you rest from all your enemies on every hand, in the land that the Lord your God is giving you as an inheritance to possess, you shall blot out the remembrance of Amalek from under heaven; do not forget.

Having forewarned the Kenites who were living among the Amalekites to leave, Saul goes to war and defeats the Amalekites. Saul kills all the men, women, children and poor quality livestock, but leaves alive the king and best livestock. When Samuel learns that Saul has not obeyed his instructions in full and tries to justify it by using the livestock to perform animal sacrifices in a self-righteous manner, he informs Saul that God has rejected him as king. As Samuel turns to go, Saul seizes hold of his garments and tears off a piece; Samuel prophesies that the kingdom will likewise be torn from Saul. Samuel then kills the Amalekite king himself. Samuel and Saul each return home and never meet again after these events.[37]

Saul and David

David and Saul, by Ernst Josephson

After Samuel tells Saul that God has rejected him as king, David, a son of Jesse, from the tribe of Judah, enters the story: from this point on Saul's story is largely the account of his increasingly troubled relationship with David.

  • Samuel heads to Bethlehem, ostensibly to offer sacrifice and invited Jesse and his sons. Dining together, Jesse's sons are brought one by one to Samuel, each being rejected; at last, Jesse sends for David, the youngest, who is tending sheep. When brought to Samuel, David is anointed by him in front of his other brothers.
  • In 1 Samuel 16:25-23, Saul is troubled by an evil spirit sent by God.[38] He requests soothing music, and a servant recommends David the son of Jesse, who is renowned for his skills as a harpist and other talents:[39]
a son of Jesse the Bethlehemite, who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the Lord is with him
When word of Saul's needs reaches Jesse, he sends David, who had been looking after Jesse's flock, with gifts as a tribute,[40] and David is appointed as Saul's armor bearer. With Jesse's permission he remains at court, playing the harp as needed to calm Saul during his troubled spells.[41]
  • The Philistines return with an army to attack Israel, and the Philistine and Israelite forces gather on opposite sides of a valley. The Philistine's champion Goliath issues a challenge for single combat, but none of the Israelite accept. David is described as a young shepherd who happens to be delivering food to his three eldest brothers in the army, and he hears Goliath's challenge. David speaks mockingly of the Philistines to some soldiers; his speech is overheard and reported to Saul, who summons David and appoints David as his champion. David easily defeats Goliath with a single shot from a sling. At the end of the passage, Saul asks his general, Abner, who David is.[42]

Saul offered his elder daughter Merab as a wife to the now popular David, after his victory over Goliath, but David demurred. David distinguishes himself in the Philistine wars. Upon David's return from battle, the women praise him in song:

Saul has slain his thousands and David his tens of thousands [43]

implying that David is the greater warrior. Saul fears David's growing popularity and henceforth views him as a rival to the throne.

Saul's son Jonathan and David become close friends. Jonathan recognizes David as the rightful king, and "made a covenant with David, because he loved him as his own soul."[44] Jonathan even gives David his military clothes, symbolizing David's position as successor to Saul.

Saul threatening David, by José Leonardo.

On two occasions, Saul threw a spear at David as he played the harp for Saul. David becomes increasingly successful and Saul becomes increasingly resentful. Now Saul actively plots against David. Saul offered his other daughter, Michal in marriage to David. David initially rejects this offer also, claiming he is too poor. Saul offers to accept a bride price of 100 Philistine foreskins, intending that David die in the attempt. Instead, David obtains 200 foreskins and is consequently married to Michal. Jonathan arranges a short-lived reconciliation between Saul and David and for a while David served Saul "as in times past"[45] until "the distressing spirit from the Lord" re-appeared. Saul sends assassins in the night, but Michal helps him escape, tricking them by placing a household idol in his bed. David flees to Jonathan, who arranges a meeting with his father. While dining with Saul, Jonathan explains David's absence, saying he has been called away to his brothers. But Saul sees through the ruse and reprimands Jonathan for protecting David, warning him that his love of David will cost him the kingdom, furiously throwing a spear at him. The next day, Jonathan meets with David and tells him Saul's intent. The two friends say their goodbyes, and David flees into the countryside. Saul later marries Michal to another man.

Saul is later informed by his head shepherd, Doeg the Edomite, that high priest Ahimelech assisted David, giving him the sword of Goliath, which had been kept at the temple at Nob. Doeg kills Ahimelech and eighty-five other priests and Saul orders the death of the entire population of Nob.

David had left Nob by this point and had amassed some 300 dissatisfied men, including some outlaws. With these men David rescues the town of Keilah from a Philistine attack. Saul realises he could trap David and his men by laying the city to siege. David realizes that the citizens of Keilah will betray him to Saul. He flees to Ziph pursued by Saul. Saul hunts David in the vicinity of Ziph on two occasions:

  • Some of the inhabitants of Ziph betray David's location to Saul, but David hears about it and flees with his men to Maon. Saul follows David, but is forced to break off pursuit when the Philistines invade. After dealing with that threat Saul tracks David to the caves at Engedi. As he searches the cave David manages to cut off a piece of Saul's robe without being discovered, yet David restrains his men from harming the king. David then leaves the cave, revealing himself to Saul, and gives a speech that persuades Saul to reconcile.
  • On the second occasion, Saul returns to Ziph with his men. When David hears of this, he slips into Saul's camp by night, and again restrains his men from killing the king; instead he steals Saul's spear and water jug, leaving his own spear thrust into the ground by Saul's side. The next day, David reveals himself to Saul, showing the jug and spear as proof that he could have slain him. David then persuades Saul to reconcile with him; the two swear never to harm each other. After this they never see each other again.

Battle of Gilboa and the death of King Saul

The Battle of Gilboa, by Jean Fouquet, the protagonists depicted anachronistically with 15th Century armour

The Philistines make war again, assembling at Shunem, and Saul leads his army to face them at Mount Gilboa. Before the battle he goes to consult a medium or witch at Endor. The medium, unaware of his identity, reminds him that the king has made witchcraft a capital offence, but he assures her that Saul will not harm her. She conjures the spirit of the prophet Samuel, who before his death had prophesied that he would lose the kingdom. Samuel tells him that God has fully rejected him, will no longer hear his prayers, has given the kingdom to David and that the next day he will lose both the battle and his life. Saul collapses in fear, and the medium restores him with food in anticipation of the next day's battle.

The Books of Samuel give conflicting accounts of Saul's death.[46][47][48] In 1 Samuel, and in a parallel account in 1 Chronicles 10, the defeated Israelites flee from the enemy and Saul asks his armour bearer to kill him, but the armour bearer refuses, and so Saul falls upon his own sword. In 2 Samuel, an Amalekite tells David he found Saul leaning on his spear after the battle and delivered the coup de grâce; David has the Amalekite put to death for having killed the Lord's anointed king.

The victorious Philistines recover Saul's body as well as those of his three sons who also died in the battle, decapitate them and display them on the wall of Beth-shan. They display Saul's armour in the temple of Ashtaroth (an Ascalonian temple of the Canaanites). But at night the inhabitants of Jabesh-Gilead retrieve the bodies for cremation and burial.[49] Later on, David takes the bones of Saul and of his son Jonathan and buries them in Zela, in the tomb of his father.[50][51] The account in 1 Chronicles summarises by stating that:

Saul died for his unfaithfulness which he had committed against the Lord, because he did not keep the word of the Lord, and also because he consulted a medium for guidance.[52]

Classical rabbinical views

Two opposing views of Saul are found in classical rabbinical literature. One is based on the reverse logic that punishment is a proof of guilt, and therefore seeks to rob Saul of any halo which might surround him; typically this view is similar to the republican source. The passage referring to Saul as a choice young man, and goodly[53] is in this view interpreted as meaning that Saul was not good in every respect, but goodly only with respect to his personal appearance.[54] According to this view, Saul is only a weak branch,[55] owing his kingship not to his own merits, but rather to his grandfather, who had been accustomed to light the streets for those who went to the bet ha-midrash, and had received as his reward the promise that one of his grandsons should sit upon the throne.[56]

The second view of Saul makes him appear in the most favourable light as man, as hero, and as king. This view is similar to that of the monarchical source. In this view it was on account of his modesty that he did not reveal the fact that he had been anointed king;[57] and he was extraordinarily upright as well as perfectly just. Nor was there any one more pious than he;[58] for when he ascended the throne he was as pure as a child, and had never committed sin.[59] He was marvelously handsome; and the maidens who told him concerning Samuel[60] talked so long with him that they might observe his beauty the more.[61] In war he was able to march 120 miles without rest. When he received the command to smite Amalek,[62] Saul said: For one found slain the Torah requires a sin offering;[63] and here so many shall be slain. If the old have sinned, why should the young suffer; and if men have been guilty, why should the cattle be destroyed? It was this mildness that cost him his crown. And while Saul was merciful to his enemies, he was strict with his own people; when he found out that Ahimelech, a kohen, had assisted David with finding food, Saul, in retaliation, killed the rest of the 85 kohanim of the family of Ahimelech and the rest of his hometown, Nov.[64] The fact that he was merciful even to his enemies, being indulgent to rebels themselves, and frequently waiving the homage due to him, was incredible as well as deceiving. But if his mercy toward a foe was a sin, it was his only one; and it was his misfortune that it was reckoned against him, while David, although he had committed much iniquity, was so favored that it was not remembered to his injury.[65] In some respects Saul was superior to David, e.g., in having only one concubine {Rizpah}, while David had many. Saul expended his own substance for the war, and although he knew that he and his sons would fall in battle, he nevertheless went forward, while David heeded the wish of his soldiers not to go to war in person.[66]

According to the Rabbis, Saul ate his food with due regard for the rules of ceremonial purity prescribed for the sacrifice,[67] and taught the people how they should slay cattle.[68] As a reward for this, God himself gave Saul a sword on the day of battle, since no other sword suitable for him was found.[69] Saul's attitude toward David finds its excuse in the fact that his courtiers were all tale-bearers, and slandered David to him;[70] and in like manner he was incited by Doeg against the priests of Nob[71]—this act was forgiven him, however, and a heavenly voice (bat qol) was heard, proclaiming: Saul is the chosen one of God.[72] His anger at the Gibeonites[73] was not personal hatred, but was induced by zeal for the welfare of Israel.[74] The fact that he made his daughter remarry,[75] finds its explanation in his (Saul's) view that her betrothal to David had been gained by false pretenses, and was therefore invalid (Sanhedrin 19b). During the lifetime of Saul there was no idolatry in Israel. The famine in the reign of David[76] was to punish the people, because they had not accorded Saul the proper honours at his burial.[77] In Sheol, Samuel reveals to Saul that in the next world, Saul would dwell with Samuel, which is a proof that all has been forgiven him by God.[78]

Psychological analyses

Accounts of Saul's behavior have made him a popular subject for speculation among modern psychiatrists. George Stein views the passages depicting Saul's ecstatic episodes as suggesting that he may have suffered from mania.[79] Martin Huisman sees the story of Saul as illustrative of the role of stress as a factor in depression.[80] Liubov Ben-Noun of Ben-Gurion University of the Negev, believes that passages referring to King Saul's disturbed behavior indicate he was afflicted by a mental disorder, and lists a number of possible conditions.[81] However, Christopher C. H. Cook of the Department of Theology and Religion, Durham University, UK recommends caution in offering any diagnoses in relation to people who lived millennia ago.[82]

See also

References

  1. 1.0 1.1 Cite error: Invalid <ref> tag; no text was provided for refs named finkelstein
  2. Van der Toorn, Karel (1993). "Saul and the rise of Israelite state religion". Vetus Testamentum. XLIII (4): 519–542. JSTOR 1518499.
  3. 3.0 3.1 Jacobs, Joseph; Price, Ira Maurice; Singer, Isidore; Lauterbach, Jacob Zallel (1906). "Saul". Jewish Encyclopedia. Retrieved 15 September 2014.
  4. 1 Samuel 14:51 lists three sons – Jonathan, and Ishvi, and Malchi-shua – and the two daughters. But see also 2 Samuel 2:8 and 1 Chronicles 8:33.
  5. 2 Samuel 21:8
  6. 1 Samuel 31:3–6; 1 Chronicles 10:3–6
  7. 2 Samuel 21:14
  8. 1 Samuel 31:2; 1 Chronicles 10:2
  9. 2 Samuel 4:5
  10. 2 Samuel 21:1-6
  11. Ellenson, David (2004). After Emancipation: Jewish Religious Responses to Modernity. Hebrew Union College Press. p. 422. ISBN 0878202234.
  12. 2 Samuel 21:8–9
  13. 2 Samuel 21:8-9
  14. 2 Samuel 21:10
  15. 2 Samuel 21:13-14
  16. 2 Samuel 6:23
  17. 2 Samuel 4:4
  18. 2 Samuel 9:7–13
  19. 2 Samuel 9:12
  20. 1 Chronicles 8:35–38
  21. 1 Samuel 9
  22. 22.0 22.1 Driscoll, James F. (1912). "Saul". The Catholic Encyclopedia. 13. New York: Robert Appleton Company. Retrieved 15 September 2014.
  23. 1 Samuel 8
  24. Cambridge Bible for Schools and Colleges on 1 Samuel 10, accessed 1 May 2017
  25. 1 Samuel 10:17-24
  26. 26.0 26.1 "Saul, First King of Israel", Chabad.org
  27. 1 Samuel 11
  28. "King Saul", Ancient Israel: From Abraham to the Roman Destruction of the Temple, (Hershel Shanks, ed.), Biblical Archaeology Society
  29. Pulpit Commentary on 1 Samuel 10, accessed 1 May 2017
  30. 1 Samuel 19:24
  31. 1 Samuel 14:47
  32. 1 Samuel 14:47: New Living Translation; other translations vary
  33. Benson Commentary on 1 Samuel 14, accessed 7 May 2017
  34. 1 Samuel 14:24–45
  35. 1 Samuel 15:3
  36. Deuteronomy 25:19
  37. 1 Samuel 15:33–35
  38. Cambridge Bible for Schools and Colleges on 1 Samuel 16, accessed 12 May 2017
  39. 1 Samuel 16:14–23
  40. 1 Samuel 16:20: a donkey loaded with bread, a skin of wine, and a young goat
  41. 1 Samuel 17:15 suggests David only attended court periodically.
  42. 1 Samuel 17:1–18:5
  43. 1 Samuel 18:7, recurring in 1 Samuel 21:11 and 1 Samuel 29:5
  44. "1 Samuel 18 ; ESV – David and Jonathan's Friendship". Bible Gateway. Retrieved 15 September 2014.
  45. 1 Samuel 19:1–7
  46. Meier, Samuel A. (2006). "The Sword. From Saul to David". In Ehrlich, Carl S.; White, Marsha C. (eds.). Saul in Story and Tradition. Mohr Siebeck. p. 160. ISBN 978-3-16-148569-5. 17. Of the two conflicting accounts of Saul's death in 1 Samuel 31 and 2 Samuel 1, ...
  47. Nicholson, Ernest (February 2014). Deuteronomy and the Judaean Diaspora. OUP Oxford. p. 162. ISBN 978-0-19-870273-3. What thematic purpose is served, however, and how is the 'unity' of the narrative advanced, by two conflicting accounts of Saul's death: what has a twofold account of this incident to do with the legitimizing of David and how does it place Saul in an 'unfavourable light'?
  48. Bregman, Lucy (2010). Religion, Death, and Dying. 3. ABC-CLIO. p. 106. ISBN 978-0-313-35180-8. The Bible is clear that King Saul died by suicide; however, it contains conflicting accounts of the particulars.
  49. 1 Samuel 31:8–13, 1 Chronicles 10:12
  50. 2 Samuel 21:12–14
  51. G. Darshan, "The Reinterment of Saul and Jonathan's Bones (II Sam 21, 12–14) in Light of Ancient Greek Hero-Cult Stories", ZAW, 125,4 (2013), 640–645.
  52. 1 Chronicles 10:13–14
  53. 1 Samuel 9:2
  54. Num. Rashi 9:28
  55. Gen. Rashi 25:3
  56. Lev. Rashi 9:2
  57. 1 Samuel 10:16; Meg. 13b
  58. M. Q. 16b; Ex. Rashi 30:12
  59. Yoma 22b
  60. cf 1 Samuel 9:11–13
  61. Ber. 48b
  62. 1 Samuel 15:3
  63. [Deuteronomy 21:1–9]
  64. Yoma 22b; Num. Rashi 1:10
  65. Yoma 22b; M. Q. 16b, and Rashi ad loc.
  66. 2 Samuel 21:17; Lev. Rashi 26:7; Yalq., Sam. 138
  67. Yalq., l.c.
  68. cf 1 Samuel 14:34
  69. ibid 13:22
  70. Deut. Rashi 5:10
  71. 1 Samuel 22:16–19; Yalq., Sam. 131
  72. Ber. 12b
  73. 2 Samuel 21:2
  74. Num. Rashi 8:4
  75. 1 Samuel 25:44
  76. cf 2 Samuel 21:1
  77. Num. Rashi 8:4
  78. Er. 53ba
  79. Stein, George (2011). "The case of King Saul: Did he have recurrent unipolar depression or bipolar affective disorder?". British Journal of Psychiatry. 198 (3): 212. doi:10.1192/bjp.198.3.212.
  80. Huisman, M. (2007). "King Saul, work-related stress and depression". Journal of Epidemiology and Community Health. 61 (10): 890. doi:10.1136/jech.2007.066522. PMC 2652967. PMID 17873225.
  81. (Louba) Ben-Noun, Liubov (2003). "What was the Mental Disease that Afflicted King Saul?". Clinical Case Studies. 2 (4): 270–282. doi:10.1177/1534650103256296.
  82. Cook, Christopher C. H. (2012). "Psychiatry in scripture: Sacred texts and psychopathology". The Psychiatrist. 36 (6): 225–229. doi:10.1192/pb.bp.111.036418.

Bibliography

External links

  • Media related to Lua error in Module:Commons_link at line 61: attempt to index field 'wikibase' (a nil value). at Wikimedia Commons
Saul of the United Kingdom of Israel & Judah
House of Saul
Cadet branch of the Tribe of Benjamin
Regnal titles
New title
Anointed king to
replace Judge Samuel
King of the United Kingdom
of Israel and Judah

1047–1007 BCE
Succeeded by
Ish-bosheth

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