6. The prophetic assembly mentioned in 1 Samuel 10:5,10 may not have had a permanent residence in Gibeah. It is possible that the host of prophets performed only a religious procession, which is apparently hinted at by the fact that the assembly of prophets came down from the hill and carried musical instruments, nebels, cypnors, etc. S.74), contrary to Verzbolovich's assertion that Keil is inclined to the opposite opinion (op. cit., p.230, note 1). Vitringa in his "De synagoga vetere", where there is a substantial "Dissertatio de publicis scholis Prophetarum" (C.VII. P.349361), however, remarks that, without a doubt, on the hill from which the first mentioned host of prophets descended, there was a prophetic school ("haud dubie, quod Prophetarum ibi schola fuerit". P.356).

7. M. Verzhbolovich. Cit. cit., p.232233.

8. "Also nicht die Förderung des Königs, sondern die Art und Begründung dieser Förderung war es, die Samuels und lehovas Missfallen erregte, und womit das Volk sich versündigte" - remarks F.M. Zahn in a miniature pamphlet "Samuel der Prophet und Reformator. Ein Beitrag zum Schriftverständniss" (Brämen, 1873. S.33).

9. M. Verzhbolovich. Cit. cit., p.235.

10. S. Maybaum. Op. cit. S.3839.

11. Ibid. S.729 ("Die vorsamuelische Zeit").

12. At least as long as the prophetic schools were under the personal direction of Samuel. Ibid. S.49.

13. Ibid. C.1. S.4112.

14. M. Verzhbolovich. Cit. cit., p.11.

15. Kosem from the verb kasam, which means "to conjure". In the Old Testament, kosem means one who tests the will of the gods through incantatory formulas, in general means a superstitious fortune-teller. In this sense, kosem is used about false prophets in Deuteronomy 18:10,14; 2 Kings 17:17; Micah 3:6,7,11; Isaiah 3:2; about Balaam - in Joshua 24:910 (Slavonic "sorcerer"), about the Philistine prophets in 1 Samuel 6:2; also of the Witch of Endor in 1 Samuel 28:7. About the Jewish true prophets, kosem is not used.

16. Such people were also present at the beginning of the prophet Samuel's activity. Samuel did not create prophetic hosts out of nothing, but he called on the former societies to help him in the matter of the religious and moral revival of the people, and he himself leaned on the hosts of prophets. Of course, the formation of the prophetic hosts called to work by Samuel made great progress. Cf. F.M. Zahn. Op. cit. S.2627.

17. This time is "die Heldenzeit des Prophetenthums", as Maybauma put it. Op. cit. S.60.

18. This circumstance is especially emphasized by Keil. Op. cit. S.147148. For the same thing, see: M. Verzhbolovich. Cit. cit., p.248.

19. Such an uninterrupted existence of prophetic schools is conclusively proved by Maybaum. Op. cit. S.4647.