▼The lxx and Vulgate have expanded the second half of this verse by a considerable addition, which reads as follows in the lxx: οὐχὶ κέχρικέ σε κύριος εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ Ἰσραήλ καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν, καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα. And in the Vulgate: Ecce, unxit te Dominus super haereditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus, qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem. A comparison of these two texts will show that the lxx interpolated their addition between הלוא and כּי, as the last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα, is a verbal translation of יהוה משׁחך כּי לנגיד על־נחלתו. In the Vulgate, on the other hand, the first clause, ecce unxit - in principem, corresponds word for word with the Hebrew text, from which we may see that Jerome translated our present Hebrew text; and the addition, et liberabis, etc., was interpolated into the Vulgate from the Itala. The text of the Septuagint is nothing more than a gloss formed from 1Sa 9:16-17, which the translator thought necessary, partly because he could not clearly see the force of כּי הלוא, but more especially because he could not explain the fact that Samuel speaks to Saul of signs, without having announced them to him as such. But the author of the gloss has overlooked the fact that Samuel does not give Saul a σημεῖον, but three σημεῖα, and describes the object of them in 1Sa 10:7 as being the following, namely, that Saul would learn when they took place what he had to do, for Jehovah was with him, and not that they would prove that the Lord had anointed him to be captain.