SATRAP

(saʹtrap).

A viceroy or governor of a province in the Babylonian and Persian Empires appointed by the king as a chief ruler of a jurisdictional district. The title means “protector of the realm.” Daniel mentioned satraps as serving under Nebuchadnezzar in the Babylonian Empire. (Dan. 3:1-3) After the Medes and Persians conquered Babylon, Darius the Mede set up 120 satraps over his entire kingdom. (Dan. 6:1) Ezra had dealings with satraps in the time of King Artaxerxes of Persia. (Ezra 8:36) In the days of Esther and Mordecai the satraps supervised 127 jurisdictional districts under the Persian king Ahasuerus. (Esther 1:1) Being the king’s official representatives, they were responsible to him and had quite free access to his presence. Consequently, they wielded considerable influence and power as civil and political chiefs. They collected taxes and remitted to the royal court the stipulated tribute.

Daniel, as one of the three high officials under Darius over the 120 satraps, distinguished himself above all of them to the point that the king was intending to elevate him over the kingdom. Enviously, the officials and the satraps schemed to get Daniel thrown into a lions’ pit. The Bible does not state how many of the satraps personally appeared before the king with the accusation. But Jehovah proved to be with Daniel, sending his angel to shut the mouths of the lions. Then Darius had these official slanderers of Daniel, with their wives and their sons, thrown into the pit to be killed by the lions.—Dan. 6:1-24.

A. T. Olmstead, in the book History of the Persian Empire, page 59, says, of the satrapal organization under Cyrus the Persian: “Each [province] was ruled by a satrap whose title meant literally ‘protector of the Kingdom.’ As successor to a former king, ruling a truly enormous territory, he was in point of fact himself a monarch and was surrounded by a miniature court. Not only did he carry on the civil administration but he was also commander of the satrapal levies. When his office became hereditary, the threat to the central authority could not be ignored. To meet this threat, certain checks were instituted; his secretary, his chief financial official, and the general in charge of the garrison stationed in the citadel of each of the satrapal capitals were under the direct orders of, and reported directly to, the great king in person. Still more effective control was exercised by the ‘king’s eye’ (or ‘king’s ear’ or ‘king’s messenger’), [an official] who every year made a careful inspection of each province.”

SAUL

[asked (of God)].

1. A Benjamite descended from Jeiel (presumably also called Abiel) through Ner and Kish. (1 Chron. 8:29-33; 9:35-39; see ABIEL No. 1); the first divinely selected king of Israel. (1 Sam. 9:15, 16; 10:1) Saul came from a wealthy family. A handsome man, standing head and shoulders taller than all others of his nation, he possessed great physical strength and agility. (1 Sam. 9:1, 2; 2 Sam. 1:23) The name of his wife was Ahinoam. Saul fathered at least seven sons, Jonathan, Ishvi, Malchi-shua, Abinadab, Ishbosheth (Eshbaal), Armoni and Mephibosheth, and two daughters, Merab and Michal. Abner, evidently King Saul’s uncle (see ABNER), served as chief of the Israelite army.—1 Sam. 14:49, 50; 2 Sam. 2:8; 21:8; 1 Chron. 8:33.

The young man Saul lived during a turbulent time of Israel’s history. Philistine oppression had reduced the nation to a helpless state militarily (1 Sam. 9:16; 13:19, 20), and the Ammonites under King Nahash threatened aggression. (1 Sam. 12:12) Whereas Samuel had faithfully judged Israel, his sons were perverters of justice. (1 Sam. 8:1-3) Viewing the situation from a human standpoint and, therefore, losing sight of Jehovah’s ability to protect his people, the older men of Israel approached Samuel with the request that he appoint a king over them.—1 Sam. 8:4, 5.

ANOINTED AS KING

Thereafter Jehovah guided matters to provide the occasion for anointing Saul as king. With his attendant, Saul looked for the lost she-asses of his father. Since the search proved to be fruitless, he decided to return home. But his attendant suggested that they seek the assistance of the “man of God” known to be in a nearby city. This led to Saul’s meeting Samuel. (1 Sam. 9:3-19) In his first conversation with Samuel, Saul showed himself to be a modest man. (1 Sam. 9:20, 21) After eating a sacrificial meal with Saul, Samuel continued speaking with him. The next morning Samuel anointed Saul as king. To confirm that God was with Saul, Samuel gave him three prophetic signs, all of which were fulfilled that day.—1 Sam. 9:22–10:16.

Later, at Mizpah, when chosen as king by lot (1 Sam. 10:20, 21, JB, NE [1970 ed.]), Saul bashfully hid among the luggage. Found, he was presented as king, and the people approvingly shouted: “Let the king live!” Escorted by valiant men, Saul returned to Gibeah. Though good-for-nothing men spoke disparagingly of him and despised him, Saul remained silent.—1 Sam. 10:17-27.

EARLY VICTORIES

About a month later (according to the reading of the Septuagint Version) Ammonite King Nahash demanded the surrender of Jabesh in Gilead. When messengers brought news of this to Saul, God’s spirit became operative upon him. He quickly rallied an army of 330,000 men and led it to victory. This resulted in strengthening Saul’s position as king, the people even requesting that those who had spoken against him be put to death. But Saul, appreciating that Jehovah had granted the victory, did not consent to this. Subsequently, at Gilgal, Saul’s kingship was confirmed anew.—1 Sam. 11:1-15.

Next Saul undertook steps to break the power of the Philistines over Israel. He chose three thousand Israelites, placing two thousand under himself and the remainder under his son Jonathan. Evidently acting at his father’s direction, “Jonathan struck down the garrison of the Philistines that was in Geba.” In retaliation, the Philistines assembled a mighty force and began camping at Michmash.

SINS PRESUMPTUOUSLY

Meanwhile Saul had withdrawn from Michmash to Gilgal in the Jordan valley. There he waited seven days for Samuel. But since Samuel did not come at the appointed time, and fearing that the enemy would sweep down upon him when he had not secured Jehovah’s help and that further delay would result in losing his army, Saul ‘compelled himself’ to offer up the burnt sacrifice. Samuel, on arriving, condemned Saul’s ‘foolish act’ as sinful. Samuel was not an Aaronic priest and he did not censure Saul for wrongfully assuming the priestly office. (Contrast the case of Uzziah at 2 Chronicles 26:16-20.) Evidently, therefore, Saul’s sin consisted of his presumptuously going ahead with the sacrifice and not obeying Jehovah’s commandment (given through his representative Samuel) to wait. (Compare 1 Samuel 10:8.) As a consequence of this act, Saul’s kingdom was not to last.—1 Sam. 13:1-14.

In the progress of the campaign against the Philistines, Saul pronounced a curse upon anyone partaking of food before vengeance was executed on the enemy. This rash oath led to adverse consequences. The Israelites tired and, though triumphing over the Philistines, their victory was therefore not as great as it might have been. Famished, they did not take time to drain the blood from the animals they afterward slaughtered, thereby violating God’s law concerning the sanctity of blood. Not having heard his father’s oath, Jonathan ate some honey. Saul, therefore, pronounced the death sentence upon him. But the people redeemed Jonathan, for he had been instrumental in Israel’s gaining the victory.—1 Sam. 14:1-45.