18 Saul said to Ahijah, "Bring the ark of God here." For the ark of God was (there) at that time with the children of Israel.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For "the ark," some read "the ephod," owing to the improbability of the ark being with Saul at this time, and from the verb "Bring hither" being never applied to the ark, but regularly to the ephod 1-Samuel 23:9; 1-Samuel 30:7. Moreover, not the ark, but the ephod with Urim and Thummim, was the proper instrument for inquiring of the Lord. If, however, the Hebrew text is correct, they must have brought the ark into Saul's camp from Kirjath-jearim 1 Sam. 7, possibly to be safe from the Philistines.
Bring hither the ark of God - He wished to inquire what use he should make of the present favorable circumstances, and to proceed in the business as God should direct.
And Saul said unto Ahiah, bring hither the ark of the Lord,.... That he, the high priest, might put on the ephod, with the Urim and Thummim, and inquire by them of the Lord before it, concerning the affair of Jonathan, what he had done, and the agitation that was in the host of the Philistines; so the Septuagint version, "bring the ephod", of which, with the Urim and Thummim, Kimchi interprets it; and ask, whether it was right for him to go out unto them, or continue where he was:
for the ark of God was at that time with the children of Israel; and so it always was, except a few months it was in the hands of the Philistines; so it was at Kirjathjearim, where it was last. Jarchi thinks a word is wanting, and to be supplied thus,"the ark of God was there at that time with the children of Israel,''at Gibeah; perhaps it might be removed first to Gilgal, when Saul and Samuel were there, and when they came to Gibeah it was brought along with them; but the last words may be considered as a distinct clause, and, literally tendered, are, "and the children of Israel": which Abarbinel accounts for thus, and Saul said this:
bring hither the ark of the Lord; and the children of Israel said so likewise, joined with him in it: though the ark had been with Saul, and the people, some time, and also the high priest, yet we do not find that Saul in all his straits and difficulties consulted the Lord before; but perceiving something extraordinary was doing, and might turn to his advantage, he begins to inquire.
Saul said unto Ahiah, Bring hither the ark of God--There is no evidence that the ark had been brought from Kirjath-jearim. The Septuagint version is preferable; which, by a slight variation of the text, reads, "the ephod"; that is, the priestly cape, which the high priest put on when consulting the oracle. That this should be at hand is natural, from the presence of Ahiah himself, as well as the nearness of Nob, where the tabernacle was then situated.
Saul therefore resolved to ask God, through the priest Ahiah, what he should do; whether he should go out with his army against the Philistines or no. But whilst he was talking with the priest, the tumult in the camp of the Philistines became greater and greater, so that he saw from that what ought to be done under the circumstances, and stopped the priest's inquiring of God, and set out with his people without delay. We are struck, however, with the expression in 1-Samuel 14:18, "Bring hither the ark of God," and the explanation which follows, "for the ark of God was at that time with the children of Israel," inasmuch as the ark was then deposited at Kirjath-jearim, and it is a very improbable thing that it should have been in the little camp of Saul. Moreover, in other cases where the high priest is spoken of as inquiring the will of God, there is no mention made of the ark, but only of the ephod, the high priest's shoulder-dress, upon which there were fastened the Urim and Thummim, through which inquiry was made of God. And in addition to this, the verb הגּישׁה is not really applicable to the ark, which was not an object that could be carried about at will; whereas this verb is the current expression used to signify the fetching of the ephod (vid., 1-Samuel 23:9; 1-Samuel 30:7). All these circumstances render the correctness of the Masoretic text extremely doubtful, notwithstanding the fact that the Chaldee, the Syriac, and Arabic, and the Vulgate support it, and recommend rather the reading adopted by the lxx, προσάγαγε τὸ Ἐφούδ· ὅτι αὐτὸς ἦρεν τὸ Ἐφοὺδ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐνώπιον Ἰσραήλ, which would give as the Hebrew text, ישׂראל לפני ההוּא בּיּום האפוד נשׂא הוּא כּי האפוד הגּישׁה. In any case, וב'ני ישׂראל@ at the end of the verse should be read ישׂ לבני or לפני, since וּ gives no sense at all.
*More commentary available at chapter level.