Wikipedia

Samuel

This article is about the prophet described in theBooks of Samuel.For other persons named Samuel, seeSamuel (name).For other uses, seeSamuel (disambiguation).
Not to be confused withSamael.

Samuel[a]is a figure who, in the narratives of theHebrew Bible,plays a key role in the transition from thebiblical judgesto theUnited Kingdom of IsraelunderSaul,and again in themonarchy's transition from Saul toDavid.He isveneratedas aprophetinJudaism,Christianity,andIslam.In addition to his role in the Bible, Samuel is mentioned in Jewishrabbinical literature,in the ChristianNew Testament,and in the second chapter of theQuran(although the text does not mention him by name). He is also treated in the fifth through seventh books ofAntiquities of the Jews,written by the Jewish scholarJosephusin the first century. He is first called "the Seer" in1 Samuel 9:9.

Samuel
Detail of Samuel fromThe Shade of Samuel Invoked by Saulc. 1650– c. 1656byBernardo Cavallino
Prophet, seer
Bornc. 1070 BCE[1]
Ramathaim-Zophim(traditional)
Diedc. 1012 BCE
Ramah in Benjamin(traditional)
Venerated in
Feast

Biblical account

edit
Gerbrand van den Eeckhout–Hannahpresenting her son Samuel to the priestElic. 1665

Family

edit

Samuel's mother wasHannahand his father wasElkanah.Elkanah lived atRamathaimin the district ofZuph.[4][5]His genealogy is also found in a pedigree of theKohathites(1 Chronicles 6:3–15) and in that ofHeman the Ezrahite,apparently his grandson (1 Chronicles 6:18–33).

According to the genealogical tables in Chronicles, Elkanah was aLevite—a fact not mentioned in the books of Samuel. The fact that Elkanah, a Levite, was denominated anEphraimite[6]is analogous to the designation of a Levite belonging toJudah(Judges 17:7, for example).[7]

According to 1 Samuel 1:1–28, Elkanah had two wives,Peninnahand Hannah. Peninnah had children; Hannah did not. Nonetheless, Elkanah favored Hannah. Jealous, Peninnah reproached Hannah for her lack of children, causing Hannah much heartache. Elkanah was a devout man and would periodically take his family on pilgrimage to the holy site ofShiloh.[8]

On one occasion, Hannah went to the sanctuary and prayed for a child. In tears, she vowed that if she were granted a child, she would dedicate him to God as anazirite.[8]Eli,who was sitting at the foot of the doorpost in the sanctuary at Shiloh, saw her apparently mumbling to herself and thought she was drunk, but was soon assured of both her motivation and sobriety. Eli was the priest ofShiloh,and one of the lastIsraelite Judgesbefore the rule of kings inancient Israel.He had assumed the leadership afterSamson's death.[9]Eli blessed her and she returned home. Subsequently, Hannah became pregnant, later giving birth to Samuel, and praised God for his mercy and faithfulness.

After the child was weaned, she left him in Eli's care,[4]and from time to time she would come to visit her son.[9]

Name

edit

According to 1 Samuel 1:20,[10]Hannah named Samuel to commemorate her prayer toGodfor a child. "... [She] called his name Samuel, saying, Because I have asked him of the Lord" (KJV). From its appearance, the name Samuel (Hebrew:שְׁמוּאֵלŠəmūʾēl,Tiberian:Šămūʾēl) appears to be constructed from the Hebrew Śāmū (שָׂמוּ)[11]+ ʾĒl,[12]meaning "God has set" or "God has placed". This meaning relating to the idea of God setting/placing a child in the womb, alongsideHannahdedicating Samuel as aNaziriteto God. The Hebrew śāmū is also related to theAkkadianšâmū (𒊮𒈬), which shares the same meaning.[13]From the explanation given in1 Samuel 1:20,however, it would seem to come from a contraction of the Hebrew שְׁאִלְתִּיו מֵאֵל (Modern:Šəʾīltīv mēʾĒl,Tiberian:Šĭʾīltīw mēʾĒl), meaning "I have asked/borrowed him from God".[14][15]Further shortened to שָׁאוּל מֵאֵל (Šāʾūl mēʾĒl, "asked/borrowed from God"),[16]then finally contracted to שְׁמוּאֵל (Šəmūʾēl/Šămūʾēl). This meaning also relating to Hannah dedicating Samuel as a Nazirite toGodas well.[17]

Calling

edit

Samuel worked under Eli in the service of the shrine at Shiloh. One night, Samuel heard a voice calling his name. According to the first-century Jewish historianJosephus,Samuel was 12 years old.[18]Samuel initially assumed it was coming fromEliand went to Eli to ask what he wanted. Eli, however, sent Samuel back to sleep. After this happened three times, Eli realised thatthe voicewas the Lord's, and instructed Samuel on how to answer:

If He calls you, then you must say, "Speak, Lord, for Your servant hears".[19]

Once Samuel responded, the Lord told him that the wickedness of thesons of Elihad resulted in their dynasty being condemned to destruction.[4]In the morning, Samuel was hesitant about reporting the message to Eli, but Eli asked him to honestly recount to him what he had been told by the Lord. Upon receiving the communication, Eli merely said that the Lord should do what seems right unto him.

Samuel grew up and "all Israelfrom Dan to Beersheba"came to know that Samuel was a trustworthy prophet of the Lord.[20]Anglican theologianDonald Spence Jonescomments that "the minds of all the people were thus gradually prepared when the right moment came to acknowledge Samuel as a God-sent chieftain".[21]

Leader

edit
Samuel offers God a sacrifice and erects a large stone atthe battle siteas the Israelites slaughter the Philistines in the background, as depicted in an 18th-century stained-glass window (Pena Palace,Portugal).

During Samuel's youth atShiloh,thePhilistinesinflicted a decisive defeat against theIsraelitesatEben-Ezer,placed the land under Philistine control, andtook the sanctuary's Ark for themselves.Upon hearing the news of the capture of the Ark of the Covenant, and the death of his sons, Eli collapsed and died. When the Philistines had been in possession of the Ark for seven months and had been visited with calamities and misfortunes, they decided to return the Ark to the Israelites.[9]

According to Bruce C. Birch, Samuel was a key figure in keeping the Israelites' religious heritage and identity alive during Israel's defeat and occupation by the Philistines. "[I]t may have been possible and necessary for Samuel to exercise authority in roles that would normally not converge in a single individual (priest, prophet, judge)."[22]

After 20 years of oppression, Samuel, who had gained national prominence as a prophet (1 Samuel 3:20), summoned the people to the hill ofMizpah,and led them against the Philistines. The Philistines, having marched to Mizpah to attack the newly amassed Israelite army, were soundly defeated and fled in terror. The retreating Philistines were slaughtered by the Israelites. The text then states that Samuel erected a large stone at the battle site as a memorial, and there ensued a long period of peace thereafter.

King-maker

edit

Samuel initially appointed his two sonsJoelandAbijahas his successors; however, just like Eli's sons, Samuel's proved unworthy. The Israelites rejected them. Because of the external threat from other tribes, such as the Philistines, the tribal leaders decided that there was a need for a more unified, central government,[23]and demanded Samuel appoint a king so that they could be like other nations. Samuel interpreted this as a personal rejection, and at first was reluctant to oblige, until reassured by a divine revelation.[22]He warned the people of the potential negative consequences of such a decision. When Saul and his servant were searching forhis father's lost donkeys, the servant suggested consulting the nearby Samuel. Samuel recognized Saul as the future king.

Just before his retirement, Samuel gathered the people to an assembly atGilgal,and delivered a farewell speech[24]or coronation speech[25]in which he emphasised how prophets and judges were more important than kings, that kings should be held to account, and that the people should not fall into idol worship, or worship ofAsherahor ofBaal.Samuel promised that God would subject the people to foreign invaders should they disobey. However, 1 Kings 11:5, 33,[26]and 2 Kings 23:13[27]note that the Israelites fell into Asherah worship later on.[28]

Critic of Saul

edit
Apparition of the spirit of Samuel toSaul,bySalvator Rosa,1668

When Saul was preparing to fight the Philistines, Samuel denounced him for proceeding with the pre-battle sacrifice without waiting for the overdue Samuel to arrive. He prophesied that Saul's rule would see no dynastic succession.

Samuel also directed Saul to "utterly destroy" theAmalekitesin fulfilment of the commandment in Deuteronomy 25:17–19:[29]

When the Lord your God has given you rest from your enemies all around, in the land which the Lord your God is giving you to possess as an inheritance,... you will blot out the remembrance of Amalek from under heaven.

During the campaign against the Amalekites, King Saul sparedAgag,the king of the Amalekites, and the best of their livestock. Saul told Samuel that he had spared the choicest of the Amalekites' sheep and oxen, intending to sacrifice the livestock to the Lord. This was in violation of the Lord's command, as pronounced by Samuel, to "... utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass" (1 Samuel 15:3, KJV). Samuel confronted Saul for his disobedience and told him that God made him king, and God can unmake him king. Samuel then proceeded to execute Agag. Saul never saw Samuel alive again after this.[30]

Samuel then proceeded toBethlehemand secretly anointed David as king. He would later provide sanctuary for David, when the jealous Saul first tried to have him killed.

Death

edit
Tomb of Samuel

Samuel is described in the biblical narrative as being buried inRamah.[31]According to tradition, this burial place has been identified withSamuel's tombin theWest Bankvillage ofNabi Samwil.[32][33]

Some time after his death, Saul had theWitch of Endorconjure Samuel's spirit fromSheolin order to predict the result of an upcoming battle (1 Samuel 28:3–24). Samuel was angered by his recalling, and told Saul that the Lord had left him.

Rabbinical literature

edit

While theWitch of Endorremains anonymous in the Biblical account, the rabbinicalMidrashmaintains that she was Zephaniah, the mother ofAbner(Yalḳ, Sam. 140, from Pirḳe R. El.). That a supernatural appearance is here described is inferred from the repeated emphasis laid on the statement that Samuel had died and had been buried (I Sam. xxv. 1, xxviii. 3), by which the assumption that Samuel was still living when summoned, is discredited (Tosef., Soṭah, xi. 5). Still he was invoked during the first twelve months after his death, when, according to the Rabbis, the spirit still hovers near the body (Shab. 152b). In connection with the incidents of the story the Rabbis have developed the theory that the necromancer sees the spirit but is unable to hear his speech, while the person at whose instance the spirit is called hears the voice but fails to see; bystanders neither hear nor see (Yalḳ., l.c.; Redaḳ and RaLBaG's commentaries). The outcry of the woman at the sight of Samuel was due to his rising in an unusual way—upright, not, as she expected, in a horizontal position (comp. LXX. ὄρθιον in verse 14).[34]

Documentary hypothesis

edit
See also:Documentary hypothesis

National prophet, local seer

edit

Some authors see the biblical Samuel as combining descriptions of two distinct roles:

  • Aseer,based atRamah,and seemingly known scarcely beyond the immediate neighbourhood of Ramah (Saul, for example, not having heard of him, with his servant informing him of his existence instead). In this role, Samuel is associated with the bands of musical ecstatic roaming prophets (Nevi'im) at Gibeah, Bethel, and Gilgal, and some traditional scholars have argued that Samuel was the founder of these groups. At Ramah, Samuel secretly anointed Saul, after having met him for the first time, while Saul was looking for his father's lostdonkeys,and treated him to a meal.
  • Aprophet,based at Shiloh, who went throughout the land, from place to place, with unwearied zeal, reproving, rebuking, and exhorting the people torepentance.In this role, Samuel acted as a(biblical) judge,publicly advising the nation, and also giving private advice to individuals. Eventually Samuel delegated this role to his sons, based atBeersheba,but they behaved corruptly and so the people, facing invasion from theAmmonites,persuaded Samuel to appoint a king. Samuel reluctantly did so, and anointed Saul in front of the entire nation, who had gathered to see him.

Source-critical scholarship suggests that these two roles come from different sources, which later were spliced together to form the Book(s) of Samuel. The oldest is considered to be that marking Samuel as the local seer of Ramah, who willingly anointed Saul as king in secret, while the latter presents Samuel as a national figure, begrudgingly anointing Saul as king in front of a national assembly. This later source is generally known as theRepublican source,since it denigrates the monarchy (particularly the actions of Saul) and favours religious figures, in contrast to the other main source—theMonarchial source—which treats it favourably. The Monarchial source would have Saul appointed king by public acclamation, due to his military victories, and not by Samuel'scleromancy.Another difference between the sources is that the Republican source treats the ecstatic prophets as somewhat independent from Samuel (1 Samuel 9:1ff) rather than having been led by him.[35]

The passage in which Samuel is described as having exercised the functions of a (biblical) judge, during an annual circuit from Ramah toBetheltoGilgal(theGilgalbetweenEbalandGerizim) to Mizpah and back to Ramah (1 Samuel 7:15-17), is foreshadowed byDeborah,who used to render judgments from a place beneath a palm between Ramah and Bethel.[36]Source-critical scholarship often considers it to be a redaction aimed at harmonizing the two portrayals of Samuel.[37]

The Book(s) of Samuel variously describe Samuel as having carried out sacrifices at sanctuaries, and having constructed and sanctifiedaltars.According to thePriestly Code/Deuteronomic CodeonlyAaronicpriests/Levites(depending on the underlying tradition) were permitted to perform these actions, and simply being a nazarite or prophet was insufficient. The books of Samuel and Kings offer numerous examples where this rule is not followed by kings and prophets, but some critical scholars look elsewhere seeking a harmonization of the issues. In theBook of Chronicles,Samuel is described as a Levite, rectifying this situation; however critical scholarship widely sees the Book of Chronicles as an attempt to redact the Book(s) of Samuel andof Kingsto conform to later religious sensibilities. Since many of the Biblical law codes themselves are thought to postdate the Book(s) of Samuel (according to theDocumentary Hypothesis), this would suggest Chronicles is making its claim based on religious motivations. According to most modern scholarship, the Levitical genealogy of 1 Chronicles 4[38]is not historical.[37]

Deuteronomistic Samuel

edit

According to thedocumentary hypothesisof Biblical source criticism, which postulates that "Deuteronomistic historians"redacted theFormer Prophets(Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings), the Deuteronomists idealized Samuel as a figure larger than life, likeJoshua.For example, Samuel's fatherElkanahis described as having originated fromZuph,specificallyRamathaim-Zophim,which was part of the tribal lands ofEphraim,while1 Chroniclesstates that he was aLevite.[39]Samuel is portrayed as a judge who leads the military, as the judges in the Book of Judges, and also who exercises judicial functions. In 1 Sam 12:6–17, a speech of Samuel that portrays him as the judge sent by God to save Israel may have been composed by the Deuteronomists.[40]In 1 Samuel 9:6–20, Samuel is seen as a local "seer". According to documentary scholarship, the Deuteronomistic historians preserved this view of Samuel while contributing him as "the first of prophets to articulate the failure of Israel to live up to its covenant with God."[40]For the Deuteronomistic historians, Samuel would have been an extension of Moses and continuing Moses' function as a prophet, judge, and priest, which makes the nature of the historical Samuel uncertain.[40]

Perspectives on Samuel

edit

Judaism

edit
Tomb of Samuel

According to theBook of Jeremiah[41]and one of thePsalms,[42]Samuel had a high devotion to God.Classical Rabbinical literatureadds that he was more than an equal toMoses,God speaking directly to Samuel, rather than Samuel having to attend the tabernacle to hear God.[43]Samuel is also described by the Rabbis as having been extremely intelligent; he argued that it was legitimate for laymen to slaughter sacrifices, since theHalakhaonly insisted that the priestsbring the blood,[44][45][46]Eli, who was viewed negatively by many Classical Rabbis, is said to have reacted to this logic of Samuel by arguing that it was technically true, but Samuel should be put to death for making legal statements while Eli (his mentor) was present.[46]

Samuel is also treated by the Classical Rabbis as a much more sympathetic character than he appears at face value in the Bible; his annual circuit is explained as being due to his wish to spare people the task of having to journey to him; Samuel is said to have been very rich, taking his entire household with him on the circuit so that he didn't need to impose himself on anyone's hospitality; when Saul fell out of God's favour, Samuel is described as having grieved copiously and having prematurely aged.[47]

Hisyahrzeitis observed on the 28th day ofIyar.[48]

Christianity

edit
17th-century icon of Samuel (Donetsk Regional Art Museum)

ForChristians,Samuel is considered to be a prophet, judge, and wise leader of Israel, and treated as an example of fulfilled commitments to God. On the Catholic,Eastern Orthodox,andLutherancalendars, his feast day is August 20.[49]He is commemorated as one of the Holy Forefathers in theCalendar of Saintsof theArmenian Apostolic Churchon July 30. In theCoptic Orthodox Church,the commemoration of the departure of Samuel the Prophet is celebrated on9 Paoni.

Herbert Lockyer,minister and author, and others have seen in Samuel's combined offices of prophet, priest, and ruler a foreshadowing of Christ.[50]

Islam

edit
Samuel
PredecessorLuqman
SuccessorTalut

Samuel (Arabic:صموئيل or شموئيل,romanized:Šamūʾīl or Ṣamūʾīl) is seen as aprophetand seer in theIslamicfaith. The narrative of Samuel in Islam focuses specifically on his birth and the anointing ofTalut.Other elements from his narrative are in accordance with the narratives of other Prophets ofIsrael,asexegesisrecounts Samuel's preaching againstidolatry.He is not mentioned by name in theQur'an,but may be alluded to inSurah Al-Baqara2:246.[51][52]

In the Islamic narrative, theIsraelitesafterMoseswanted a king to rule over their country. Thus,Godsent a prophet, Samuel, to anoint Talut as the first king for the Israelites. However, the Israelites mocked and reviled the newly appointed king, as he was not wealthy from birth (Q2:247). But, assuming Talut to beSaul,in sharp contrast to the Hebrew Bible, the Qur'an praises Saul greatly, and mentions that he was gifted with great spiritual and physical strength. In the Qur'anic account, Samuel prophesies that the sign of Talut's kingship will be that theArk of the Covenantwill come back to the Israelites.[53]

An Arabic sign denoting where Samuel was buried in the Tomb of Samuel, according to tradition

Bahá'í

edit

`Abdu'l-Bahá,a central figure inthe Bahá'í Faith,mentions Samuel as an example of a genuine Prophet of the House of Israel, alongsideEzekiel.[54][better source needed]

Portrayals

edit

Actors who have portrayed Samuel includeLeonard Nimoyin the 1997 television filmDavid,[55]Eamonn Walkerin the 2009 television seriesKings,[56]andMohammad Bakriin the 2016 television seriesOf Kings and Prophets.[57][58]

See also

edit

Explanatory notes

edit
  1. ^/ˈsæmjuːəl/;[2]Hebrew:שְׁמוּאֵל,Modern:Šəmūʾēl,Tiberian:Šămūʾēl;[3]Arabic:شموئيل or صموئيلŠamūʾīl or Ṣamūʾīl;Greek:ΣαμουήλSamouḗl;Latin:Samūēl

References

edit
  1. ^I. Singer, "The Philistines in the Bible: A Reflection of the Late Monarchic Period?";Zmanim(2006 Heb.), pp. 74–82; Garsiel, "The Valley of Elah Battle and the Duel of David with Goliath," pp. 404–410
  2. ^churchofjesuschrist.org: "Book of Mormon Pronunciation Guide"(retrieved 2012-02-25),IPA-ified from «săm'yū-ĕl»
  3. ^Khan, Geoffrey (2020).The Tiberian Pronunciation Tradition of Biblical Hebrew, Volume 1.Open Book Publishers.ISBN978-1783746767.
  4. ^abc"Prophet Samuel".oca.org.Retrieved14 February2018.
  5. ^The Bible does not say specifically say that Elkanah lived in a place known as Zuph. There is, however, a "land of Zuph" mentioned (once only) in 1 Samuel 9:5, an area in which Samuel is said to have been found. Furthermore, 1 Samuel 1:1, as the text now stands, mentions Zuph as an ancestor of Elkanah. And, according to the theory explained in theJewish Encyclopedia,"Elkanah"[1]the term "Zophim" in 1:1 is a corruption of the original identification of Elkanah as a "Zuphite." For confirmation that more contemporary scholarship still considers this theory seriously, see theHolman Bible Dictionary,"Ramathaim-Zophim."[2]
  6. ^HebrewEphrathi,which is interpreted as meaning "Ephraimite" by Gesenius[3],and a variety of translations including NIV, NLT, NASB, HCSB, NET, JPS(1917), ASV[4].See theJewish Encyclopedia,"Elkanah" for details.[5]
  7. ^"Hence in I Sam. i. 1 his ancestral line is carried back to Zuph (comp. I Sam. ix. 5 et seq.). The word צופים in I Sam. i. 1 should be amended to הצופי ('the Zuphite'), the final mem being a dittogram of that with which the next word, מהר, begins; as the LXX. has it, Σειφὰ. Elkanah is also represented in I Sam. i. 1 as hailing from the mountains of Ephraim, the word here אפרתי denoting this (comp. Judges xii. 5; I Kings xi. 26)—if indeed אפרתי is not a corruption for 'Ephraimite'—and not, as in Judges i. 2 and I Sam. xvii. 12, an inhabitant of Ephrata (see LXX.).""Elkanah," in the 1906Jewish Encyclopedia.
  8. ^abBergant, Dianne;Karris, Robert J.(1992).The Collegeville Bible Commentary: Old Testament.Liturgical Press. p. 271.ISBN978-0-8146-2210-0.
  9. ^abc"Samuel the Prophet".www.chabad.org.Retrieved14 February2018.
  10. ^1 Samuel 1:20
  11. ^"Hebrew Concordance: śā·mū -- 14 Occurrences".biblehub.com.
  12. ^"Strong's Hebrew: 410. אֵל (el) -- God, in pl. gods".biblehub.com.
  13. ^"Akkadian Dictionary: Šiāmu/Šâmu".Assyrianlanguages.org.
  14. ^"I Samuel 1:20".Sefaria.
  15. ^"Radak on Genesis 5:29:1".Sefaria.
  16. ^"Strong's Hebrew: 7592. שָׁאַל (shaal) -- to ask, inquire".biblehub.com.
  17. ^"Hebrew Concordance: šā·'ūl -- 2 Occurrences".biblehub.com.
  18. ^Josephus."Book 5 Chapter 10 Section 4".Antiquities of the Jews.Sacred Texts.Retrieved7 October2011.
  19. ^1 Samuel 3:9
  20. ^1 Samuel 3:20
  21. ^Ellicott's Commentary for English Readers on 1 Samuel 3,accessed 21 April 2017
  22. ^abBirch, Bruce C. (2000). "Samuel". In Freedman, David Noel; Myers, Allen C. (eds.).Eerdmans Dictionary of the Bible.Amsterdam University Press.ISBN9780802824004.
  23. ^Zucker, David J. (December 10, 2013).The Bible's Prophets: An Introduction for Christians and Jews.Wipf and Stock Publishers.ISBN9781630871024– via Google Books.
  24. ^Sub-heading inNew International Version
  25. ^Sub-heading inNew King James Version
  26. ^1 Kings 11:5, 33
  27. ^2 Kings 23:13
  28. ^Israel Finkelstein,The Bible Unearthed;Richard Elliott Friedman,Who wrote the Bible?
  29. ^Deuteronomy 25:17–19
  30. ^Stern, David H. (1998) Complete Jewish Bible: An English Version of the Tanakh and B'rit Hadashah. Clarksville, Maryland: Jewish New Testament Publications pp. 314–15. Sh'mu'el Alef 15.ISBN978-965-359-018-2
  31. ^1 Samuel 25:1
  32. ^McCown, Chester Charlton (1921). "Muslim Shrines in Palestine".The Annual of the American Schools of Oriental Research in Jerusalem.2:56.doi:10.2307/3768451.JSTOR3768451.
  33. ^"Israel's national parks gear up for weekend tours - Israel News - Jerusalem Post".www.jpost.com.Retrieved23 October2019.
  34. ^Jewish EncyclopediaOne or more of the preceding sentences incorporates text from these sources, which are in thepublic domain.
  35. ^1 Samuel 19:18ff
  36. ^Christensen, Duane L. (October 14, 2003).The Unity of the Bible: Exploring the Beauty and Structure of the Bible.Paulist Press.ISBN9780809141104– via Google Books.
  37. ^abHirsch, Emil G.; Bacher, Wilhelm; Lauterbach, Jacob Zallel (1906)."Samuel".Jewish Encyclopedia.
  38. ^1 Chronicles 4
  39. ^1 Chronicles 6:33–38
  40. ^abcMichael D. Coogan,A Brief Introduction to the Old Testament: the Hebrew Bible in its Context(New York: Oxford, 2009), 196.[ISBN missing]
  41. ^Jeremiah 15:1
  42. ^Psalm 99
  43. ^Berakot 31b, Ta'anit 5b, Exodus Rashi 14:4
  44. ^cfLeviticus 1:5
  45. ^Zebahim 32a
  46. ^abBerakot 31b
  47. ^Berakot10b,Nedarim38a,Ta'anit5b
  48. ^Bikkurim6b
  49. ^"St. Samuel—Blessed with the Spirit of God".NCR.2018-08-20.Retrieved2024-01-22.
  50. ^Lockyer, Herbert (October 14, 1988).All the Messianic Prophecies of the Bible.Zondervan.ISBN9780310280910– via Google Books.
  51. ^Abdullah Yusuf Ali,The Holy Qur'an: Text, Translation and Commentary,Note278to verse246:"This was Samuel. In his time Israel had suffered from much corruption within and many reverses without. The Philistines had made a great attack and defeated Israel with great slaughter. The Israelites, instead of relying on Faith and their own valor and cohesion, brought out their most sacred possession, the Ark of the Covenant, to help them in the fight. But the enemy captured it, carried it away, and retained it for seven months. The Israelites forgot that wickedness cannot screen itself behind a sacred relic. Nor can a sacred relic help the enemies of faith. The enemy found that the Ark brought nothing but misfortune for themselves, and were glad to abandon it. It apparently remained twenty years in the village (qarya) of Yaarim (Kirjath-jeafim): I. Samuel, 7:2. Meanwhile, the people pressed Samuel to appoint them a king. They thought that a king would cure all their ills, whereas what was wanting was a spirit of union and discipline and a readiness on their part to fight in the cause of Allah. "
  52. ^"Search Samuel".Quran.com.Retrieved2023-09-11.
  53. ^Quran2:246-248
  54. ^"Some Answered Questions | Bahá'í Reference Library".www.bahai.org.Retrieved2022-04-19.
  55. ^Roberts, Jerry (5 June 2009).Encyclopedia of Television Film Directors.Scarecrow Press. p. 368.ISBN9780810863781.Retrieved14 February2018– via Google Books.
  56. ^"David, My David".26 March 2009.Retrieved14 February2018.
  57. ^"ABC's 'Of Kings and Prophets': The bloody parts of the Bible".The Boston Globe.Retrieved2 March2018.
  58. ^"Mohammad Bakri as Samuel – Of Kings and Prophets".ABC.Retrieved2 March2018.

Attribution

edit
Samuel
Preceded by Judge of Israel Saulas king of Israel
Retrieved from "https://en.wikipedia.org/w/index.php?title=Samuel&oldid=1241481936"