1Sa 21:6-7 | KD | STEP | The priest then gave him (what was) holy, namely the shew-loaves “ that were taken from before Jehovah ,” i.e., from the holy table, upon which they had lain before Jehovah for seven days (vid., ). - In there is a parenthetical remark introduced, which was of great importance in relation to the consequences of this occurrence. There at the sanctuary there was a man of Saul’s servants, נעצר, i.e., “ kept back (shut off) before Jehovah :” i.e., at the sanctuary of the tabernacle, either for the sake of purification or as a proselyte, who wished to be received into the religious communion of Israel, or because of supposed leprosy, according to Lev 13:4. His name was Doeg the Edomite, הרעים אבּיר, “ the strong one (i.e., the overseer) of the herdsmen of Saul .”

‏ 1 Samuel 21:6-7

The priest then gave him (what was) holy, namely the shew-loaves “that were taken from before Jehovah,” i.e., from the holy table, upon which they had lain before Jehovah for seven days (vid., Lev 24:6-9). - In 1Sa 21:7 there is a parenthetical remark introduced, which was of great importance in relation to the consequences of this occurrence. There at the sanctuary there was a man of Saul’s servants, נעצר, i.e., “kept back (shut off) before Jehovah:” i.e., at the sanctuary of the tabernacle, either for the sake of purification or as a proselyte, who wished to be received into the religious communion of Israel, or because of supposed leprosy, according to Lev 13:4. His name was Doeg the Edomite, הרעים אבּיר, “the strong one (i.e., the overseer) of the herdsmen of Saul.” ^{▼▼The Septuagint translators have rendered these words νέμων τὰς ἡμιόνους, “feeding the mules of Saul;” and accordingly in 1Sa 22:9 also they have changed Saul’s servants into mules, in accordance with which Thenius makes Doeg the upper herdsman of Saul. But it is very evident that the text of the lxx is nothing more than a subjective interpretation of the expression before us, and does not presuppose any other text, from the simple fact that all the other ancient versions are founded upon the Hebrew text both here and in 1Sa 22:9, including even the Vulgate (potentissimus pastorum); and the clause contained in some of the MSS of the Vulgate (his pascebat mulas Saul) is nothing more than a gloss that has crept in from the Itala; and this is still more obvious in 1Sa 22:9, where נצּב והוּא is applicable enough to עבדי, but is altogether unsuitable in connection with פרדי, since נצּב is no more applied in Hebrew to herdsmen or keepers of animals, than we should think of speaking of presidents of asses, horses, etc. Moreover, it is not till the reign of David that we read of mules being used as riding animals by royal princes (2Sa 13:29; 2Sa 18:9); and they are mentioned for the first time as beasts of burden, along with asses, camels, and oxen, in 1Ch 12:40, where they are said to have been employed by the northern tribes to carry provisions to Hebron to the festival held at the recognition of David as king. Before David’s time the sons of princes rode upon asses (vid., Jdg 10:4; Jdg 12:14).}