Handout #21: Hannah, theological history, Samuel, firstborn, Hannah’s prayer, tabernacle women, Saul, Sheloshim, Ephod, Israelite kings, Dagon, temple June 2014
The Books of Samuel are a theological evaluation of kingship in general and of dynastic kingship and David in particular. The main themes of the book are introduced in the opening poem (the “Song of Hannah”): (1), the sovereignty of Yahweh, God of Israel; (2), the reversal of human fortunes; and (3), kingship. These themes are played out in the stories of the three main characters, Samuel, Saul and David and explain God’s law for Israel under the guidance of the prophets. Likely composed in period 630-540 b.c.
Hannah: Heb. חַנָּה; “graciousness, favor”, from Channah.
The book of Samuel 1 (Heb: Schmuel) begins with the story of the Prophet Samuel’s mother, Hannah. In those days, before the Temple in Jerusalem was built, the center of the Jewish world was the city of Shiloh, where the Tabernacle stood, in which was the Ark of the Covenant. Three times a year, Jews would travel to the Tabernacle to bring sacrifices and to pray. Hannah and her husband, Elkanah; Elkanah’s other wife, Peninah; and her children would make the trip to Shilo. Peninah had many children, but Hannah had none and she desperately wanted a child. Peninah taunted her for it.
Firstborn: “. . . referring to a male offspring who is the first issue of his mother’s womb. According to the Torah,
the firstborn, known in Hebrew as bekhor, has special sanctity. Therefore, he is subject to specific Torah laws . . .
these laws . . . teach us that everything in the world belongs to God and man owns only what God has given to him.
When a man . . . finally sees the first fruits of his labor . . . he must redeem them from their rightful owner.”
Hannah made the following vow, “O HaShem of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give unto Thy handmaid a man-child, then I will give him unto HaShem (the Name) all the days of his life, and there shall no razor come upon his head” (Samuel I 1:9-13).
Significant elements in Hannah’s prayer: rejoiced in name of Lord, no other God, God is our strength, expects us not to be proud, Lord knows our hearts, actions, judges us, breaks power of mighty, strengthens weak, gives and takes life, creates poor, rich, raises all up, gives us thrones of gold, shall judge the ends of earth.
Hannah’s heart rejoiced, not in Samuel, but in the Lord. She looks beyond the gift, and praises the Giver. She rejoiced in the salvation of the Lord, and in expectation of his coming, the whole salvation of his people.Hannah’s story is similar to the actions of Samson’s mother (Judg 13), who pledged him as a Nazarite. This was a common practice of the period. Hannah’s song of thanksgiving is pre-eminent. See Mary’s song of thanksgiving in Luke 1:46-55.
Service to God Instead of Self-service Evident in Jewish Culture: Entertainment: “After the shiva,
(mourning period at death) a modified period of mourning continues till the thirtieth (Hebrew (sheloshim) day after death. During this periodthe mourner should not attend places of entertainment or participate in social gatherings.
A mourner may not marry during the sheloshim.” Sabbath: “. . . observance of the Sabbath became the identifying
mark of the Jew. It set him apart from all other religions. (In) Maccabees (2:31–41), at the beginning of the Hasmonean revolt against Syria, the Jews would not fight on the Sabbath. Later they realized that was a mistake and that if danger to life is involved, the Sabbath is suspended.” “
The rabbis of the Talmud thought that the Sabbath is the most important of all the laws of the Torah and that by itself it is equal to all the rest. One statement is that “if
Israel keeps one Sabbath as it should be kept, the Messiah will come.” They saw Shabbat as a special privilege; a gift
that God gave His people Israel and as a foretaste of the world-to-come.”
Samuel was devoted to the Lord. He was employed in the sanctuary helping in Aaronic services. Eli, the priest (kohen), shunned trouble, exertion and indulged his children without using parental authority to restrain and correct them when young. He winked at the abuses in the service of the sanctuary till they became customs, and led to abominations; and his sons, who should have taught those that engaged in the service of the sanctuary what was good, solicited them to wickedness. He was too mild.
Sons of Eli were sons of Belial–not only careless and irreligious, but men loose in their actions, and vicious and scandalous in their habits. Though professionally engaged in sacred duties, they were not only strangers to the power of religion in the heart, but they had thrown off its restraints, and even ran, as is sometimes done in similar cases by the sons of eminent ministers, to the opposite extreme of reckless and open profligacy.
Samuel wore a linen ephod: a small shoulder-garment or apron, usually of linen,used in the sacred service by the inferior priests and Levites; sometimes also by judges or eminent persons, and hence allowed to Samuel, not a Levite, but devoted to God from his birth.Ordination of the Israelite priesthood involved investiture (Lev 8:30, Nom 20:26). Revelatory nature because on it hung the breastplate that contained the Urim and Thummim (ureem and toomeem). Sometimes carried into battle.
When persons wished to present a sacrifice of peace offering on the altar, the offering was brought in the first instance to the priest, and as the Lord’s part was burnt, the parts appropriated respectively to the priests and offerers were to be sodden. But Eli’s sons, unsatisfied with the breast and shoulder, which were the perquisites appointed to them by the divine law Exodus 29:27 , Leviticus 7:31 Leviticus 7:32, not only claimed part of the offerer’s share, but took them previous to the sacred ceremony and committed the additional injustice of taking the portions they wanted and eating them raw.
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Samuel’s mother made him a little coat, and brought it to him from year to year. Aware that he could not yet render any useful service to the tabernacle, she undertook the expense of supplying him with wearing apparel. All weaving stuffs, manufacture of cloth, and making of suits were anciently the employment of women.
The women who assembled at the tabernacle door: This was an institution of holy women of a strictly ascetic order, who had relinquished worldly cares and devoted themselves to the Lord; an institution which continued down to the time of Christ ( Luke 2:37 ). Eli was, on the whole, a good man, but lacking in the moral and religious training of his family.
Samuel was called to be a prophet by the Lord and the people recognized him as such. His predictions against Eli’s house were fully confirmed by the afflictions, degradation, poverty, and many untimely deaths with which the house of Eli was visited after its announcement (see 1 Samuel 4:11 , 14:3 , 22:18-23 , 1 Kings 2:27 ).
Following Eli’s death, Samuel called Israel to abandon idolatry, join him in Mizpah (commandment) to offer sacrifices on behalf of nation. Voice of God sent Philistines away. Stone erected=Ebenezer: Hitherto the Lord has helped us (1Sam 7:12).
His ministry consisted of duties fitted to a 12 year old. According to Judges 4:4, 6:8, only two prophets are mentioned as having appeared during the whole administration of the judges. There was no open vision a that time, no publicly recognized prophet whom the people could consult, and from whom they might learn the will of God.
The “temple” seems to have become the established designation of the tabernacle, and the time indicated was towards the morning twilight, as the lamps were extinguished at sunrise (Leviticus 6:12-13). This tabernacle was at Shiloh where Samuel grew up. Shiloh-destroyed by Philistines when the captured the Ark at Ebenezer (1Sam 4:1,7:2).
Dagon was a widely worshipped deity in ancient Near East. Some Mesopotamian temples were dedicated to him (it).His name is connected with wheat, fish, cloudy, military might.
Israelite Kings as Role Models: It should be considered that even though the children of Israel wanted a king for
their own personal reasons, God allowed them to have kings as role models of an even greater “anticipated” King of Kings. The clothing (deep red) and the entry into Jerusalem on donkeys that have never been ridden before are examples of signs of the King of Kings.
Samuel and Saul were transitional leaders in Israel’s history during period from 1070-1000 b.c., between time of judges
and united monarchy. Samuel anointed Saul king, a Benjamite. The elders wanted a king. They preferred the security of a royal standing army to reliance on intervention
through judges. Samuel anointed Saul king. Samuel spoke on God’s behalf and called his nation to repent, calling kings and renouncing the judges.
ELI: Rebellious sons Hannah: Barren
Asked his sons to repent but Sought the Lord through
Did not discipline them Fasting and prayer
Sons did not listen. Family Birthed Samuel-= great,
Lost their position in Israel faithful servant of Lord.
And eternity
Blessed with several children, comforted
Blessings also in eternity
In Judaism the song of Hannah is regarded as the prime role model for how to pray, and is read on the first day of Rosh Hashanah as the haftarah. The poem has several features in common with the Magnificat, which was sung in early Christian circles (and continues to be regularly sung or said in many Christian denominations). These common features include the themes, and the order in which they appear; many textual scholars believe that the Magnificat is essentially just a copy of the Song of Hannah, together with part of a previous prayer of Hannah referring to herself as a handmaiden (1 Samuel 11a), which have been paraphrased to be more succinct.
Hannah was willing to relinquish the very thing she was asking for. What a heavy price she paid. When Samuel was born she only had him to herself for a couple of years before giving him up to Eli. After that she only saw him once a year when she and Elkanah went up to Shiloh for the annual sacrifice. Was the outcome worth the price? Hannah thought so because as she released Samuel into Eli’s hands she prayed another poetic prayer of triumph exalting God. It begins this way.
“My heart rejoices in the Lord; my horn is exalted in the Lord. I smile at my enemies, because I rejoice in Your salvation. No one is holy like the Lord, for there is none besides You, Nor is there any rock like our God.” (I Samuel 2:1-2)
Saul (Heb. שָׁאוּל): First king of a United Kingdom of Israel. Born 1079 b.c., died 1010 b.c. (age 72).He was anointed by the prophet Samuel and reigned from Gibeah. He fell on his sword at battle of Mt. Gilboa to avoid capture in the battle against the Philistines at Mount Gilboa, during which three of his sons were also killed. The succession to his throne was contested by Ish-bosheth, his only surviving son, and his son-in-law David, who eventually prevailed. The main account of Saul’s life and reign is found in the biblical Books of Samuel; He was son of Kish, member of Benjamin tribe. (1 Samuel 9:1-2; 10:21; 14:51; Acts 13:21). His successor was David.