Verse 24. ? And he bought [i.e., after the six years just mentioned. During the four years of anarchy Omri would seem to have retained possession of the capital which he had taken (ver. 18) on Zimri's death. But the palace being burnt and the defences perhaps weakened by the siege, he determined, rather than rebuild it, to found a capital elsewhere] the hill Samaria [Heb. Shomeron, called by Herod Sebaste, whence its modern name Sebustieh. In his selection of Samaria for the seat of government, Omri acted with singular judgment. It has been said that "Shechem is the natural capital of Palestine," and no doubt it enjoys a commanding position and great advantages, but Samaria has even superior recommendations. It is a site with which no traveller can fail to be deeply impressed. Even Van de Velde, who says, "I do not agree with Dr. Robinson and other writers who follow him that the mountain of Samaria presents so admirable a combination of strength, fertility, and beauty, that the like is hardly to be found in Palestine" (vol. 1. pp. 374, 375), nevertheless readily allows its superiority to Tirzah, and remarks on the strength of its position. "Many travellers have expressed a conviction that the spot was in most respects much preferable to the site of Jerusalem" (Kitto). It is a large oval or oblong mound, with a level surface, adapted for buildings, with steep sides to make its position impregnable, and surrounded by an amphitheatre of hills. "Samaria is in a position of great strength., and must before the invention of gunpowder have been almost impregnable. It stands some 400 feet above the valley, the sides of the hill being steep and terraced in every direction for cultivation, or perhaps for defensive purposes.. broad and open valleys stretch north and south, and the hill is thus almost isolated," Conder, p. 47, who adds, "Strategical reasons may be supposed to have dictated the choice of the capital of Omri, for on the north the hill commands the main road to Jezreel over a steep pass, on the west it dominates the road to the coast, and on the east that to the Jordan" (p. 49). Grove (Dict. Bib. 3:1099) speaks of "the singular beauty of the spot," and Stanley ("Jewish Church" it. p. 284) justly sees in the selection of this spot a proof of Omri's sagacity. But perhaps the best proof is that which the subsequent history supplies. Shechem and Tirzah had each been tried, and each in turn had been abandoned. But Samaria continued to be the capital so long as the kingdom lasted] of Shemer for two talents of silver [variously estimated at £500 and £800. This purchase, obviously of the freehold, i.e., in perpetuity, was in contravention of the law of Leviticus 25:23. David had bought the threshing floor of Ornan, but that was

(1) from a Jebusite, and

(2) for a high religious purpose (2 Samuel 24:24).

It has been suggested that this purchase may have inspired Ahab with the idea of buying the vineyard of Naboth], and built on [Heb. built] the hill and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria. [It is not improbable that the vendor bargained that the land should retain his name (cf. Psalm 49:11). The reluctance of the Israelite to part with his patrimony, even to the king, is brought out very strikingly in ch. 21. Shemer, in selling his choice parcel of land for a capital, might well wish to connect his name with it. The fact that שֹׁמְרון means watch mountain (Gesen.), and that we should have expected a name formed from Shemer to take the form Shimron - Shomeron would strictly imply an original Shomer - is not by any means a proof that our historian is at fault in his derivation. For, in the first place, the names Shomer and Shemer are used of the same person in 1 Chronicles 7:32, 34. And secondly, nothing would be more in accordance with Jewish ideas than that Omri, in naming the hill after its owner, should give a turn to the word which would also express at the same time its characteristic feature. A pun, or play upon word, was the form which wit assumed amongst the Semitic races (as, indeed, is the case still, see Conder, p. 801), and the form Shomeron would at once perpetuate the memory of Shemer, and express the hope and purpose of Omri. It is a curious fact that the later Samaritans did play upon this very word, representing themselves as guardians (שֹּׁמְרִים) of the law (Ewald). The Greek form of the name, Σαμάρεια, would seem to have been derived through the Chaldee שִׁמְרָיִן as found in Ezra 4:10, 17.]