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Samuel
Gender Male
Meaning "God has heard."
Origin Hebrew
Nicknames Sam, Sami, Sammie, Sammy, Sambo
Popularity Popular names page

Samuel is a male name of Jewish origin, meaning either "name of God" or "God has heard. "[1]

Contents

Masculine variants

Feminine variants

Individuals

The name may refer to:

Given name

  • Samuel Sullivan, a character in the NBC TV series Heroes
  • Samuel of hannabara, King of Hannabara a fictional town featured in the popular anime Bonzagi created My Manzacika Hannah

Surname

See also

Notes

External links


Source material

Up to date as of January 22, 2010

From Wikisource

Samuel
disambiguation
This is a disambiguation page, which lists works which share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.


Samuel may refer to:


1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

SAMUEL, a prominent figure in Old Testament history, was born at Ramah and was dedicated to the service of Yahweh at the sanctuary of Shiloh where his youth was spent with Eli. 1 Here he announced the impending fate of the priesthood and gained reputation throughout Israel as a prophet. Best known as "king-maker," two distinct accounts are preserved of his share in the institution of the monarchy. In one, the Philistines overthrow Israel at Ebenezer near Aphek, Eli's sons 1 The name Samuel (Shemu'el), on the analogy of Penuel, Reuel, seems to mean "name (i.e. manifestation) of El" (God). Other interpretations are "posterity of God" or "his name (shemo; perhaps Yahweh's) is God." "Heard of God," based on I Sam. i. 20, is quite impossible and the interpretation of the passage is really only appropriate to Saul ("the asked one"): the two names are sometimes confused in the Septuagint (Ency. Bib. col. 4303, n. 3). Ramah is presumably er-Ram, 5 m. N. of Jerusalem (probably the Arimathaea of Matt. xxvii. 57), or Bet Rima, W. of Jiljilia (Gilgal), and N.W. of Beitin, i.e. Bethel (cf. the Ramathaim of 1 Macc. xi. 34).

are slain, and the ark is captured (I Sam. iv.). After a period of oppression, Samuel suddenly reappears as a great religious leader of Israel, summons the people to return to Yahweh, and convenes a national assembly at Mizpah. The Philistines are defeated at Ebenezer (near Mizpah) through the direct interposition of Yahweh, and Samuel rules peacefully as a theocratic judge (vii). But in his old age the elders demand a king, his sons are corrupt, a monarchy and a military leader are wanted (viii. 3, 5, 20). The request for a monarchy is a deliberate offence against Yahweh (viii. 7, cf. x. 19, xii. 12); nevertheless, an assembly is called, and the people are warned of the drawbacks of monarchical institutions (viii. 11-21; note the milder attitude in Deut. xvii. 14-20). At Mizpah, after another solemn warning, the sacred lot is taken and falls upon Saul of Benjamin, who, however, is not at first unanimously accepted (x. 17-27a). About a month later (x. 27b; see Revised Version, margin), Saul - with Samuel (xi. 7) - leads an army of Israel and Judah to deliver Jabesh-Gilead from the Ammonites, and is now recognized as king. Samuel in a farewell address formally abdicates his office, reviews the past history, and, after convincing the people of the responsibility they had incurred in choosing a king, promises to remain always their intercessor (xii., cf. Jer. xv. I). So, according to one view, Samuel's death marks a vital change in the fortunes of Israel (xxv. 1, xxviii. 3, 6, 15). But, according to an earlier account, instead of a state of peace after the defeat of the Philistines (vii. 14) the people groan under their yoke, and the position of Israel moves Yahweh to pity. Samuel is a local seer consulted by Saul, and is bidden by Yahweh to see in the youth the future ruler. Saul is privately anointed and receives various signs as proof of his new destiny (ix. 1 - x. 16). Despite the straitened circumstances of Israel, an army is mustered, a sudden blow is struck at the Philistines, and, as before, supernatural assistance is at hand. The Hebrews who had fled across the Jordan (xiii. 7), or who had sought refuge in caverns (xiii. 6, xiv. II), or had joined the enemy (xiv. 21), rallied together and a decisive victory is obtained. That these two accounts are absolutely contradictory is now generally recognized by Biblical scholars, and it is to the former (and later) of them that the simple story of Samuel's youth at Shiloh will belong. Next we find that Samuel's interest on behalf of the Israelite king is transferred to David, the founder of the Judaean dynasty, and it is his part to announce the rejection of Saul and Yahweh's new decision (xiii. 7b-15a, xv. 10-35, xxviii. 17), to anoint the young David, and, as head of a small community of prophets, to protect him from the hostility of Saul (xvi. I-13, xix. 18-24). All these features in the life of Samuel reflect the varying traditions regarding a figure who, like Elijah and Elisha, held an important place in N. Israelite history. That he was an Ephrathite and lived at Ramah may only be due to the incorporation of one cycle of specifically local tradition; the name of his grandfather Jeroham (or Jerahmeel, so Septuagint) suggests a southern origin, and one may compare the relation between Saul and the Kenites (I Sam.

xv. 6) or Jehu and the Rechabites (2 Kings x. 15). But, although his great victory in I Sam. vii. may imply that he was properly a secular leader, comparable to Othniel, Gideon or Jephthah (see I Sam. xii. II, cf. Heb. xi. 32), the idea of non-hereditary rulers over all Israel in the pre-monarchical age is a later theory (see Judges). However, so epoch-making an event as the institution of the monarchy naturally held a prominent place in later ideas and encouraged the growth of tradition. The Saul who became the first king of N. Israel must needs be indebted to the influence of the prophet (cf. Jehu in 2 Kings ix.). While the figure of Samuel grows in grandeur, the disastrous fate of Saul invited explanation, which is found in his previous acts of disobedience (I Sam. xv., xxviii. 16-18; cf. Ahab, I Kings xx. 35-43). Further, while on the one side the institution of the monarchy is subsequently regarded as hostile to the preeminence of Yahweh, Samuel's connexion with the history of David belongs to a relatively late stage in the history of the written traditions where events are viewed from a specifically Judaean aspect. Samuel's name ultimately becomes a by-word for the inauguration and observance of religious custom (see I Chron. ix. 22, xxvi. 28, 2 Chron. xxxv. 18, Ps. xcix. 6, Ecclus. xlvi. 13 sqq.). According to the late post-exilic genealogies he was of Levitical origin (1 Chron. Vi. 28, 33). See further David; Samuel, Books Of; Saul.

(S. A. C.)


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Wiktionary

Up to date as of January 15, 2010

Definition from Wiktionary, a free dictionary

Contents

English

Etymology

Hebrew שְׁמוּאֵל (shmuel), possibly "He (God) has listened" or contracted from sha'ulme'el "asked of God".

Proper noun

Singular
Samuel

Plural
-

Samuel

Wikipedia-logo.png Samuel on Wikipedia.Wikipedia
Wikisource-newberg-de.png Wikisource has an article on “Samuel”. Wikisource
Wiktionary has an Appendix listing books of the Bible

  1. A male given name.
  2. One of two books of the Old Testament and the Hebrew Tanakh.
  3. (Biblical) The primary author and central character of the first book of Samuel.

Quotations

  • 1611, King James Version of the Bible (Authorized Version), 1 Samuel 1:20:
    Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD.
  • 1837 Charles Dickens, The Pickwick Papers, Chapter 34:
    It was quite unnecessary to call Samuel Weller; for Samuel Weller stepped briskly into the box the instant his name was pronounced; and placing his hat on the floor, and his arms on the rail, took a bird’s–eye view of the Bar, and a comprehensive survey of the Bench, with a remarkably cheerful and lively aspect. ‘What’s your name, sir?’ inquired the judge. / ‘Sam Weller, my Lord,’ replied that gentleman. / ‘Do you spell it with a “V” or a “W”?’ inquired the judge. / ‘That depends upon the taste and fancy of the speller, my Lord,’ replied Sam; ‘I never had occasion to spell it more than once or twice in my life, but I spells it with a “V.” ’ / Here a voice in the gallery exclaimed aloud, ‘Quite right too, Samivel, quite right. Put it down a “we,” my Lord, put it down a “we.”’
  • 1914 Jack London, The Strength of the Strong/Samuel:
    I went down the dark road between the hawthorn hedges puzzling over the why of like, repeating SAMUEL to myself and aloud and listening to the rolling wonder in its sound that had charmed her soul and led her life in tragic places. SAMUEL! There was a rolling wonder in the sound. Aye, there was!

Translations

Derived terms

Anagrams


Czech

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Czech Wikipedia has an article on:
Samuel

Wikipedia cs

Proper noun

Samuel m.

  1. A male given name, cognate to Samuel.

Danish

Proper noun

Samuel

  1. (Biblical) Samuel.
  2. A male given name.

Dutch

Alternative spellings

Proper noun

Samuel

  1. The ninth and tenth book of the Bible.
  2. A male given name.

Finnish

Proper noun

Samuel

  1. (Biblical) Samuel.
  2. A male given name.

Declension

Related terms


French

Proper noun

Samuel m.

  1. (Biblical) Samuel.
  2. A male given name.

Anagrams


German

Proper noun

Samuel

  1. (Biblical) Samuel.
  2. A male given name.

Related terms

  • Sämi in East part of Switzerland

Norwegian

Proper noun

Samuel

  1. (Biblical) Samuel.
  2. A male given name.

Spanish

Proper noun

Samuel (m)

  1. (Biblical) Samuel.
  2. A male given name.

Swedish

Proper noun

Samuel

  1. (Biblical) Samuel.
  2. A male given name.

Bible wiki

Up to date as of January 23, 2010

From BibleWiki

Judges of Israel
Othniel
Ehud
Shamgar
Deborah and Barak
Gideon
Abimelech
Tola
Jair
Jephthah
Ibzan
Elon
Abdon
Samson
Eli
Samuel

Meaning: heard of God.

The peculiar circumstances connected with his birth are recorded in 1Sam 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh and consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. "The child Samuel grew on, and was in favour both with the Lord, and also with men" (1Sam 2:26; comp. Lk 2:52). It was a time of great and growing degeneracy in Israel (Jdg 21:19ff; 1Sam 2:12ff). The Philistines, who of late had greatly increased in number and in power, were practically masters of the country, and kept the people in subjection (1Sam 10:5; 1Sam 13:3).

At this time new communications from God began to be made to the pious child. A mysterious voice came to him in the night season, calling him by name, and, instructed by Eli, he answered, "Speak, Lord; for thy servant heareth." The message that came from the Lord was one of woe and ruin to Eli and his profligate sons. Samuel told it all to Eli, whose only answer to the terrible denunciations (1Sam 3:11ff) was, "It is the Lord; let him do what seemeth him good", the passive submission of a weak character, not, in his case, the expression of the highest trust and faith. The Lord revealed himself now in divers manners to Samuel, and his fame and his influence increased throughout the land as of one divinely called to the prophetical office. A new period in the history of the kingdom of God now commenced.

The Philistine yoke was heavy, and the people, groaning under the wide-spread oppression, suddenly rose in revolt, and "went out against the Philistines to battle." A fierce and disastrous battle was fought at Aphek, near to Ebenezer (1Sam 4:1f). The Israelites were defeated, leaving 4,000 dead "in the field." The chiefs of the people thought to repair this great disaster by carrying with them the ark of the covenant as the symbol of Jehovah's presence. They accordingly, without consulting Samuel, fetched it out of Shiloh to the camp near Aphek. At the sight of the ark among them the people "shouted with a great shout, so that the earth rang again." A second battle was fought, and again the Philistines defeated the Israelites, stormed their camp, slew 30,000 men, and took the sacred ark. The tidings of this fatal battle was speedily conveyed to Shiloh; and so soon as the aged Eli heard that the ark of God was taken, he fell backward from his seat at the entrance of the sanctuary, and his neck brake, and he died. The tabernacle with its furniture was probably, by the advice of Samuel, now about twenty years of age, removed from Shiloh to some place of safety, and finally to Nob, where it remained many years (1Sam 21:1).

The Philistines followed up their advantage, and marched upon Shiloh, which they plundered and destroyed (comp. Jer 7:12; Ps 7859). This was a great epoch in the history of Israel. For twenty years after this fatal battle at Aphek the whole land lay under the oppression of the Philistines. During all these dreary years Samuel was a spiritual power in the land. From Ramah, his native place, where he resided, his influence went forth on every side among the people. With unwearied zeal he went up and down from place to place, reproving, rebuking, and exhorting the people, endeavouring to awaken in them a sense of their sinfulness, and to lead them to repentance. His labours were so far successful that "all the house of Israel lamented after the Lord." Samuel summoned the people to Mizpeh, one of the loftiest hills in Central Palestine, where they fasted and prayed, and prepared themselves there, under his direction, for a great war against the Philistines, who now marched their whole force toward Mizpeh, in order to crush the Israelites once for all.

At the intercession of Samuel God interposed in behalf of Israel. Samuel himself was their leader, the only occasion in which he acted as a leader in war. The Philistines were utterly routed. They fled in terror before the army of Israel, and a great slaughter ensued. This battle, fought probably about B.C. 1095, put an end to the forty years of Philistine oppression. In memory of this great deliverance, and in token of gratitude for the help vouchsafed, Samuel set up a great stone in the battlefield, and called it "Ebenezer," saying, "Hitherto hath the Lord helped us" (1Sam 7:1ff). This was the spot where, twenty years before, the Israelites had suffered a great defeat, when the ark of God was taken.

This victory over the Philistines was followed by a long period of peace for Israel (1Sam 7:13f), during which Samuel exercised the functions of judge, going "from year to year in circuit" from his home in Ramah to Bethel, thence to Gilgal (not that in the Jordan valley, but that which lay to the west of Ebal and Gerizim), and returning by Mizpeh to Ramah. He established regular services at Shiloh, where he built an altar; and at Ramah he gathered a company of young men around him and established a school of the prophets.

The schools of the prophets, thus originated, and afterwards established also at Gibeah, Bethel, Gilgal, and Jericho, exercised an important influence on the national character and history of the people in maintaining pure religion in the midst of growing corruption. They continued to the end of the Jewish commonwealth.

Many years now passed, during which Samuel exercised the functions of his judicial office, being the friend and counsellor of the people in all matters of private and public interest. He was a great statesman as well as a reformer, and all regarded him with veneration as the "seer," the prophet of the Lord. At the close of this period, when he was now an old man, the elders of Israel came to him at Ramah (1Sam 8:4f,

1Sam 8:19ff); and feeling how great was the danger to which the nation was exposed from the misconduct of Samuel's sons, whom he had invested with judicial functions as his assistants, and had placed at Beersheba on the Philistine border, and also from a threatened invasion of the Ammonites, they demanded that a king should be set over them.

This request was very displeasing to Samuel. He remonstrated with them, and warned them of the consequences of such a step. At length, however, referring the matter to God, he acceded to their desires, and anointed Saul to be their king (1Sam 11:15). Before retiring from public life he convened an assembly of the people at Gilgal (1 Samuel Chapter 12), and there solemnly addressed them with reference to his own relation to them as judge and prophet.

The remainder of his life he spent in retirement at Ramah, only occasionally and in special circumstances appearing again in public (1 Sam. 13, 15) with communications from God to king Saul. While mourning over the many evils which now fell upon the nation, he is suddenly summoned (1 Samuel Chapter 16) to go to Bethlehem and anoint David, the son of Jesse, as king over Israel instead of Saul.

After this little is known of him till the time of his death, which took place at Ramah when he was probably about eighty years of age. "And all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah" (1Sam 25:1), not in the house itself, but in the court or garden of his house. (Comp. 2Kg 21:18; 2Chr 33:20; 1 Kg 2:34; Jn 19:41.)

Samuel's devotion to God, and the special favour with which God regarded him, are referred to in Jer 15:1 and Ps 996.

This entry includes text from Easton's Bible Dictionary, 1897.

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Simple English

Samuel was a Jewish priest, prophet, and judge over Israel in the Old Testament. He is found in 1 Samuel. His name suggests "Heard of God" (1 Samuel 1:20).

Contents

Birth

We cannot be sure when exactly Samuel was born [1]. However, we do know that his father was "a Zuphite from the hill country of Ephraim, whose name was Elkanah son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite." [2] His mother was Hannah. Hannah did not have any children, but Elkanah's other wife, Peninnah, had children, and this made her so sad she wept. Hannah prayed to God, "O Lord Almighty...if you will only...remember me, and not forget your servant but give her a son, then I will give him to the Lord for all the days of his life..." [3] God gave her a son, and naming him Samuel, she kept her promise to God by giving him to the Lord (making him serve in the temple). There, "...the boy Samuel grew up in the presence of the Lord." [4] At that time there was a priest named Eli: his sons were not good and sinned, but Samuel "...continued to grow in stature (height) and in favor with the Lord and with men." [5]

Calling

One day, when Samuel was a young boy still in the temple, he heard someone calling. He thought it was Eli, but Eli told him that God was talking to him. So Samuel went back and listened, and when he heard God calling, "Samuel! Samuel!" he said, "Speak (talk), for your servant is listening." [6] Then the Lord told Samuel that he would destroy Eli's family because of Eli's sinful sons. Samuel told everything to Eli, and "...all Israel from Dan to Beersheba recognized {realized) that Samuel was...a prophet of the Lord. The Lord...revealed himself to Samuel through his word." [7]

Ministry

Samuel made the people in Israel be sorry for their sins until he died. He also anointed both Saul and David, Israel's first two kings, and also told Israel what the new order of God was when kings began ruling over Israel.

References

  1. 1 Samuel 1:1
  2. 1 Samuel 1:1
  3. 1 Samuel 1: 11, NIV
  4. 1 Samuel 1:21 NIV
  5. 1 Samuel 1:26 NIV
  6. 1 Samuel 3: 10 NIV
  7. 1 Samuel 3: 20~21 NIV








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