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Samuelās Childhood
Samuelās birth is like many other stories in the Hebrew Bible. A barren woman, yearning for a child, is comparable to stories about Sarah, Rachel, and Samsonās mother. Also common to these stories is the existence of a rival wife who has borne children and then looks down on the barren women, such as Hagar and Sarah, Leah and Rachelāand in our story, Peninnah and Hannah. The birth of a son brings great joy as it is a reversal of fates, a common folktale motif. Just as with Moses, Samuelās life is described in detail in the Bible. He is the only prophet whose story includes his birth, upbringing, and burial. The story is built step by step. The first years of Samuelās youth are described in 1 Samuel 1ā3, which includes his birth and dedication (1:1ā28), Hannahās Song (2:1ā10), the behavior of Eliās sons (2:12ā17, 22ā26) versus Samuel (2:11, 18ā21), the message of doom by the man of God (2:27ā36) and Samuel receiving a message from God (3:1ā21).
Scholars debate the nature of the traditions which are found in the first three chapters; that is, whether they should be viewed as a coherent unit, or units of tradition which were gathered over time. Noth suggests that three traditions were combined. First, Samuelās birth and dedication at Shiloh (1:1ā3a, 4ā28; 2:11, 18ā21), which is favorable toward Shiloh and the Elide priesthood and has its roots in the premonarchic times. The second tradition is critical of the Elides and announces the divine punishment on them (2:12ā17, 22ā36). It is polemic by the Jerusalem priesthood against the Elide priesthood and Shiloh and dates after the death of Solomon. A third tradition considers Samuelās message of the Elidesā punishment which displays Samuelās role as a prophet (3:1ā20). This tradition dates to the time after the destruction of Shiloh and the death of Samuel; it was created by the editor who had at his disposal the first two traditions. Hertzbergās analysis of 1 Samuel 1ā3 is significantly different from Nothās. He speaks of the rise of Samuel (1:1ā28; 2:11, 18ā21, 26; 3:1ā10, 15ā21) and the traditions about the Elides (2:12ā17, 22ā25, 27ā34). He points to the transitions from Samuelās accounts to the accounts of the deeds of Eli and his sons. At first these traditions were separated but were then woven by the compiler. Later the compiler added the hymn (2:1ā10) and created 2:35ā36 and 3:11ā14. Samuel is portrayed as a great figure who is possessed with priestly, prophetic, and political powers of leadership: āThe story of his youth is of extreme importance for theological appreciation of the rise of Samuel and of the period of the kings, which was to be inaugurated by him.ā In contrast, there are scholars who suggest that the different parts should be viewed as a coherent unity. Bourke omits 2:1ā10 and 27ā36 and refers to the rest of the material as a unified Ephraimite source. Willis suggests that the three chapters should be viewed as a literary unit. He points to the contrast between Samuel and the Elides. Specifically, he stresses the repetition of theme and words which are prevalent in the three chapters. Similarly, Garsiel points to comparative literary structures, to the contrast between the greatness of Samuelās parents versus Eli, and the sons of Eli versus Samuelās. According to him, the usage of similar themes and phrases indicates the authorās intention to bind these sections together.
In the current chapter and in chapter 2, we will examine the context of 1 Samuel 1ā3. The different units of Samuelās birth and childhood will be analyzed to see if they are isolated stories or linked to each other and to the later stories in the book of Samuel. Their content, meaning, relationships, and theological outlook will be scrutinized. This will help us to see the meaning of 1 Samuel 1ā3, the reason for its creation, and the purpose behind it.
Samuelās Family
The story begins by introducing Samuelās father Elk...