Sesi 12 figur samuel dan saul dalam kitab samuel

Figur
Samuel
dan
Samuel
Sesi 12

Fakta Umum
• Samuel, Hebrew Shmuʾel, (flourished 11th century BC, Israel), religious
hero in the history of Israel, represented in the Old Testament in every role
of leadership open to a Jewish man of his day—seer, priest, judge,
prophet, and military leader. His greatest distinction was his role in the
establishment of the monarchy in Israel.
• Bible References: Samuel is mentioned in 1 Samuel 1-28; Psalm [Mazmur]
99:6; Jeremiah [Yeremia] 15:1; Acts [Kisah PR] 3:24, 13:20; and Hebrews
[Ibrani] 11:32.

Keluarga
• Father: Elkanah
• Mother: Hannah
• Sons: Joel, Abijah
• Hometown: Ramah of Benjamin, located in the hill country of Ephraim.
• Occupation: Priest, judge, prophet, "seer," and called of God to anoint of
kings.

Perjalanan Hidup Samuel
menurut tradisi Alkitabiah
• https://www.britannica.com/biography/Samuel-Hebrew-prophet
• Samuel, the son of Elkanah (of Ephraim) and Hannah, was born in answer
to the prayer of his previously childless mother. In gratitude she dedicated
him to the service of the chief sanctuary of Shiloh, in the charge of the
priest Eli. As a boy Samuel received a divine oracle in which the fall of the
house of Eli was predicted (1 Samuel 1–3).

• The story of Samuel’s birth began after his mother Hannah (one of the two
wives of the Ephraimite Elkanah) had prayed at the shrine at Shiloh, the
centre of the tribal confederacy, for a son.
• She vowed that, if she bore a son, he would be dedicated to Yahweh for
lifetime service as a Nazirite, as indicated by the words “and no razor shall
touch his head.”

• Three years after she had borne a son, whom she named Samuel—which is
interpreted “Asked of God,” a phrase that fits the meaning of Saul’s name but may
actually mean “El Has Heard”—Hannah took the boy to the shrine at Shiloh.
• Hannah’s song of exultation (chapter 2, verses 1–10) probably became the basis
of the form and content of the Magnificat, the song that Mary, the mother of Jesus,
sang in Luke, chapter 1, verses 46–55, in the New Testament.
• Eli, the priest at Shiloh (who had heard Hannah’s vow), trained the boy to serve
Yahweh at the shrine, which Samuel’s mother and father visited annually.

• The sons of Eli, Hophni and Phinehas, are depicted as corrupt, misusing
their positions as servants of the shrine to take offerings the people gave to
Yahweh for their own gratification, in contrast to Samuel, who “continued to
grow in stature and favour with the Lord and with men.” [Korupsi]
• Because the sons of Eli failed to heed the admonition of their father, the
house of Eli was condemned by a “man of God,” who told Eli that his
family was to lose its position of trust and power.

• This condemnation, an interruption of the later source, is the Deuteronomic
historian’s answer as to why Abiathar, a priest of the family of Eli at the time of
David, was excluded from the priesthood at Jerusalem, which became the central
shrine of the monarchy.
• While a youth (about 12 years old), Samuel experienced a revelation from Yahweh in
the shrine at night. First going to Eli three times after hearing his name called,
Samuel responded to Yahweh at Eli’s suggestion. What was revealed to him was the
fall of the house of Eli, a message that Samuel hesitatingly related to Eli. After this
religious experience, Samuel’s reputation as a prophet of Yahweh increased.

• In chapter 4 is an account of the fall of Shiloh and the loss of the ark of the
Covenant to the Philistines. Leaving the ark, the symbol of Yahweh’s
presence, at Shiloh, the Israelites go out to battle against the Philistines near
the Mediterranean coast but are defeated.
• The Israelites return to Shiloh for the ark; but even though they carry it back
to the battleground, they are again defeated at great cost—the sons of Eli are
killed, and the ark is captured by the enemy.

• When Eli, old and blind, hears the news of the disaster, he falls over
backward in the chair on which he is sitting, breaks his neck, and dies. The
wife of his son Phinehas gives birth to a son at this time; and, upon hearing
of what had happened to Israel and her family, names the boy Ichabod,
meaning “where is the glory?”—because, as she says, “The glory has
departed from Israel.”

• Though the Philistines had captured the ark, they eventually discovered that
it did not bring them good fortune. Their god Dagon, an agricultural fertility
deity probably meaning “grain,” fell to the ground whenever the ark was
placed in close proximity to it; and, even more calamitous to them, the
Philistines suffered from “tumours,” probably the bubonic plague, wherever
they carried the ark.

• After experiencing such disasters for seven months, the Philistines returned
the ark to Beth-shemesh in Israelite territory, along with a guilt offering of
five golden tumours and five golden mice carried in a cart drawn by two
cows. Because many Israelite men in Beth-shemesh also died—“because they
looked into the ark of the Lord”—the ark was taken to Kiriath-jearim (the
“forest of martyrs” in modern Israel), where it was placed in the house of
Abinadab, whose son Eleazar was consecrated to care for it. The ark was not
returned to Shiloh, probably because that shrine centre had been destroyed,
along with other Israelite towns, by the Philistines.

• When he became an adult, Samuel inspired Israel to a great victory over
the Philistines at Ebenezer (chapter 7).
• In chapter 7, verse 3, to chapter 12, verse 25, the Deuteronomic historian
depicts the way in which Samuel assumed leadership as judge and Covenant
mediator of Israel. The Philistines continued to oppress Israel, though under
Samuel’s leadership the Israelites were able to reconquer territory lost to their
western enemies.

• The proposal of the elders of Israel to install a king was indignantly rejected
by Samuel as infidelity to Yahweh, the God of Israel (chapter 8).
• When Samuel grew old, his sons were trained to take his place; but they—
like the sons of Eli—were corrupt (“they took bribes and perverted justice”),
so that the Israelites demanded another form of government—a monarchy.

• Samuel attempted to dissuade them, pointing out that if they had a highly
centralized form of government (i.e., a monarchy), they would have to give
up much of their freedom and would be heavily taxed in goods and services.
Samuel obeyed both the elders of the people, who demanded a king, and
Yahweh, who said, “make them a king.”

Siapa Saul?
• Ada seorang dari daerah Benyamin, namanya Kish bin Abiel, bin Zeror, bin
Bekhorat, bin Afiah, seorang suku Benyamin, seorang yang berada. Orang ini
ada anaknya laki-laki, namanya Saul, seorang muda yang elok rupanya; tidak
ada seorangpun dari antara orang Israel yang lebih elok dari padanya: dari
bahu ke atas ia lebih tinggi dari pada setiap orang sebangsanya (1 Sam. 9:1-2
ITB)

Pertemuan Samuel dengan Saul
• Awal: hilangnya keledai
• Because Kish had lost some donkeys, Saul was sent in search of
them. Unsuccessful in his search, he went to the seer-prophet
Samuel at Ramah.
• The day before Saul went to Ramah, Samuel the seer (ro’e), who
was depicted by the Deuteronomic historian as a prophet (navi’ ),
received notice from Yahweh that Saul was the man chosen to reign
over Israel.

Saul diurapi
• At the sacrificial meal, Saul, a tall young man, was given the seat of
honour, and the next day Samuel anointed him prince (nagid ) of
Israel in a secret ceremony.
• Before returning home, Saul joined a band of roving ecstatic
prophets and prophesied under the influence of the spirit of
Yahweh.

Saul menjadi raja dengan undian
• In chapter 10, verses 17–27, generally accepted as part of the later
source, the Deuteronomic historian’s views are depicted—Saul was
chosen by lot at Mizpah.

Pembuktian Saul sebagai raja
• The early source picks up the story of Saul in chapter 11, which
illustrates Saul’s military leadership abilities and describes his
acclamation as king at Gilgal.
• Saul was vindicated as king by his leadership of Israel in a
campaign against the Ammonites (chapter 11);

Perpisahan Samuel
• Samuel retired from the leadership of Israel (chapter 12).
• Samuel’s farewell address, a Deuteronomic reworking of the later
source, recapitulates the history of the Israelite tribes from the time
of the patriarch Jacob through the period of the judges and
forcefully presents the conservative view that the request for a
monarchy will bring about adversity to Israel.

Pemerintahan Saul
• The early reign of Saul and his confrontations with Samuel until the last
judge’s death is the subject of chapters 13–15.
• (Chapter 13) Saul’s early acts as king centred about battles with the
Philistines. Because his son Jonathan had defeated one of their garrisons
at Geba, the Philistines mustered an army to counterattack near Beth-
aven (probably another name for Bethel).
• Saul issued a request for volunteers, who gathered together for battle but
awaited the performance of the sacrifice before the battle by Samuel.

• Because Samuel did not come for seven days, Saul, acting on his own,
presided at the sacrifice.
• Immediately after the burnt offering had been completed, Samuel
appeared (perhaps waiting for such an opportunity to reassert his leading
position) and castigated Saul for overstepping the boundaries of his
princely prerogatives—even though Saul had been more than patient.
• Samuel warned him that this type of act (which Saul, in the early source,
and later David and Solomon also often performed) would cost Saul his
kingdom.

• In spite of Samuel’s apparent animosity [kebencian], Saul
continued to defend the interests of the newly formed kingdom.
• The tragedy of Saul was that he was a transitional figure who had to
bear the burden of being the man who was of an old order and at
the same time of a new way of life among a people composed
of disparate [berbeda] elements and leading figures.
• Both Samuel, the last judge of Israel, and David, the future builder
of the small Israelite empire, opposed him.

• Saul was more a judge—a charismatic leader—than a monarch.
• Unlike most kings of his time and area, he levied no taxes,
depended on a volunteer army, and had no harem.
• He did not construct a court bureaucracy but relied rather on the
trust of the people in his charismatic leadership and thus did not
alter the political boundaries or structure of the tribal confederacy.

• The issue between Saul and Samuel came to a head in the events
described in chapter 15 (a section from the later source).
• Samuel requested Saul to avenge the attacks by the Amalekites on
the Israelite tribes during their wanderings in the wilderness after
the Exodus from Egypt about 200 years earlier.

• Saul defeated the Amalekites in a holy war but did not devote everything
to destruction as was required by the ban (ḥerem).
• Because Saul had not killed Agag, the Amalekite king, and had saved
sheep and cattle for a sacrifice, Samuel informed Saul that he had
disobeyed Yahweh and was thus rejected by God, for “to obey is better
than to sacrifice.”
• Samuel then asked that Agag be brought to him, and he hacked the
Amalekite king to pieces. After that, Saul and Samuel saw each
other no more.

• He reappeared, however, to announce the oracle of Yahweh rejecting Saul as
king, once for arrogating to himself the right of sacrifice (chapter 13)
• and a second time for failing to carry out the law of the ban—a primitive
institution by which persons or objects were devoted to the deity, normally
by destruction—against the Amalekites (chapter 15).

• By the oracle of Yahweh, Samuel secretly anointed David as king (chapter
16).
• He then faded into the background, appearing at the sanctuary of Naioth
(chapter 19).
• He died, and his ghost was evoked by a necromancer, or sorceress, at the
request of Saul; he then announced a third time the rejection of Saul
(chapter 28).

Legacy of Saul (Warisan dari Saul)
• Best described as a tragic hero, Saul displayed a strength in battle and an ability
to inspire his followers that place him high in the ranks of the military great.
• If unable finally to solve the Philistine problem, he nevertheless prevented their
complete subjugation of the land. So enduring was the devotion of the men of
Jabesh-Gilead that they risked their lives to remove Saul’s exposed body from the
Philistine fortress at Beth-shan and give it proper burial (I Samuel 31:11–13).
• The finest tribute paid the fallen leader is found in the immortal words of David’s
magnificent elegy in II Samuel 1, which begins, “Thy glory, O Israel, is slain upon
thy high places! How are the mighty fallen!”
• https://www.britannica.com/biography/Saul-king-of-Israel

Sesi 12 figur samuel dan saul dalam kitab samuel

Sesi 12 figur samuel dan saul dalam kitab samuel

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Sesi 12 figur samuel dan saul dalam kitab samuel